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THE    LUTHERAN    COMMENTARY 


A  PI^AIN  EXPOSITION  OT  THB 


J^olp  J>cri))tur0^  of  ti^t  jj^ctD  €c^tammt 


BV 
SCHOLARS  OF  THE  LUTHERAN  CHURCH  IN  AMERICA' 


EDITED  BY 

HENRY  EYSTER  JACOBS 
Vol.  VIII. 


flew  lorft 

€1)0  €!)n^tiau  %itztatute  €a» 


MDCCCXOVn. 


ANNOTATIONS 


ON    THE 


EPISTLES  OF  PAUL 


CORINTHIANS  VIl.-XVL,    II.  CORINTHIANS 
AND  GALATIANS 


HENRY  E.  JACOBS,  D.D.,  LL.D. 

Professor  of  Systeviatk  Theology,  Lidheran  Seminary,  Philadelphia,  Pa. 

GEORGE  FREDERICK  SPIEKER,  D.D. 

Professor  of  Chicrch  Histo7y,  LntJi,-ra;i  Seiitiiiary,  Pltiladelfhia,  Pa. 

CARL  A.  SWENSSON,  Ph.  D. 

Presii/ef/l  of  Bethany   College,  I.itidsborg,  Ka>isas 


IRew  lf?orft 

€l3c  Cfjn^tiau  ^literature  Co* 


MDCCCXCVII. 


Copyright,  1897, 
By  the  christian  LITERATURE  COMPANY 


PART  Ysf .--'{Continued:) 


(E.)  Five   Questions  concernhig  Marriage. 
{a^   Should  Corinthian  Christians  Marry  ?  (7  :  i,  2). 

I,  2  Now  concerning  the  things  whereof  ye  wrote:  It  is  good  for  a 
man  not  to  touch  a  woman.  But,  because  of  fornications,  let  each  man 
have  his  own  wife,  and  let  each  woman  have  her  own  husband. 

Whereof  ye  wrote.  Reference  is  made  to  an  Epistle 
which  the  Corinthians  had  written  Paul.  In  this  Epistle, 
the  questions  that  are  here  answered  were  propounded. 
The  correspondence  between  Paul  and  the  Corinthians  in 
Armenian,  and  which  Byron  translated  into  English;  is 
conceded  to  be  spurious.  (See  LiGHTFOOT.)  It  is  good. 
Here  celibacy  is  designated  as  a  good,  whereas  in  the 
institution  of  marriage  (Gen.  2  :  18),  God  said,  "  It  is  not 
good."  How  are  the  two  to  be  reconciled?  The  passages 
in  which  marriage  is  professedly  treated  must  be  taken  as 
the  standard,  according  to  which  this  reference  to  mar- 
riage  in  certain  relations  or  under  certain  circumstances 
must  be  judged.  Besides  the  account  of  its  institution 
in  Genesis  2,  our  Lord's  commendation  of  it  in  Matt.  19 
and  Mark  10  must  be  considered.  Paul's  estimate  of 
marriage,  as  it  is  in  itself,  is  given  in  Eph.  5  :  28-33.  Ir* 
I  Tim.  4  :  3,  he  repels,  with  indignation,  every  imputa- 
tion upon  its  sanctity,  as  a  doctrine  of  demons;  just  as 
Heb.  13  :  4  vindicates  it  from  all  who  would  disparage  it. 
Ps.  128  belongs  to  Christians  as  well  as  Jews.  "  Good," 
therefore,  cannot  mean  here  morally  good,  i.  e.  good  in 


2  /.  CORINTHIANS.  [vii.  i. 

such  a  way  that,  where  the  opposite  course  is  followed, 
there  is  sin  ;  but  "  good  "  in  the  sense  of  becoming,  viz. 
that  which  commands  our  respect.  Less  emphatic  than 
"morally  good,"  it  is  somewhat  stronger  than  "expe- 
dient." "  Qualifications  are  afterwards  added  in  the 
context.  They  are  two-fold  :  (i)  With  what  limitations  is 
celibacy  good  ?  These  limitations  are  given  in  vers.  2 
and  9.  Thus  it  is  not  good  in  all  cases.  (2)  For  what 
reasons  is  it  good  ?  These  appear  in  vers.  26,  32,  sq. 
Celibacy  therefore  is  only  so  far  better  than  marriage  in 
proportion  as  it  fulfils  these  conditions  "  (Lightfoot). 
These  conditions  may  reappear  at  the  present  day,  where 
one  is  so  intent  upon  the  discharge  of  some  special  duty 
for  the  advancement  of  the  Kingdom  of  God,  that  he 
denies  himself  the  companionship  of  a  wife  and  the  com- 
forts of  family  life,  where  they  would  interfere  with  the 
energetic  prosecution  of  his  calling.  Single  men  can  go 
where  it  would  be  impossible  to  sustain  married  men,  or 
where  the  sacrifices  required  of  a  woman  are  such,  that 
no  man  who  truly  loves  her  would  ask  her  to  share  them. 
If  the  service  of  the  government  requires  officers  of  the 
navy  to  go  on  long  cruises  and  forbids  the  presence  of 
wives  or  children,  the  service  of  Christ  may  often  be  greatly 
increased  by  a  long  postponement  or  even  an  entire  renun- 
ciation of  married  life.  The  same  occurs,  where  a  son 
assumes  the  care  of  a  widowed  mother  and  that  of  younger 
brothers  and  sisters,  and  foregoes,  for  their  sake,  marriage. 
As  a  woman  specially  gifted  and  trained  for  service  as  a 
deaconess  may,  in  the  love  of  God,  reject  the  most  favor- 
able offers  of  marriage  that  she  may  continue  in  what 
she  regards  her  true  life-work,  so  devotion  to  forms  and 
spheres  of  ministerial  work  may  advise  the  same  sacrifice. 
Celibacy  adopted,  with  this  end  in  view,  is  a  proof  of 
heroic  devotion  that  should  be  duly  acknowledged  as  a 


VII.  2.]  THE  CORINTITTAN  A  TMOSPHERE.  3 

good  thing,  a  noble  act.  "  The  great  zeal  with  which 
many  young  ministers  scarcely  ordained  (often  even  while 
students)  look  around  for  a  wife,  as  though  they  had 
nothing  more  important  to  do,  is  absolutely  irreconcilable 
at  least  with  the  seventh  chapter  of  i  Corinthians." 
(ScHAFF,  History  of  the  Apostolic  Church,  p.  452.) 

Ver.  2.  Because  of  fornications.  Paul  is  not  giving 
here  the  chief  end  of  marriage.  This  he  has  done  else- 
where (see  above).  But  he  is  considering  the  adaptability 
of  the  Corinthian  Christians  for  the  renunciation  of  mar- 
riage, when  in  their  zeal  for  Christ  they  are  ready  for 
adopting  celibacy.  His  words  at  first  sight  seem  harsh 
and  coarse.  But  he  is  writing  to  those  whose  great  weak- 
ness was  pride  in  their  imagined  superior  intellectuality, 
with  its  general  accompaniment,  the  professed  contempt 
of  the  bodily  side  of  their  nature.  He  strikes  them, 
therefore,  just  where  they  are  most  vulnerable  and  sensi- 
tive. An  affectation  of  intellectualism,  that  depreciates 
the  preaching  of  the  gospel,  as  beneath  the  proper  stand- 
ards of  wisdom,  is  in  special  danger  of  an  outbreak  of 
the  lowest  desires  of  sensuality,  as  the  Apostle  shows  in 
Rom.  I  :  22-24.  The  Corinthian  Christians  brought  over 
with  them  from  heathenism  the  tendency  to  err  in  this 
false  estimate  of  wisdom,  and  thus  were  also  peculiarly 
subject  to  temptations  to  licentiousness.  When  the 
moral  sense  of  a  community  has  been  thoroughly  cor- 
rupted in  any  particular  direction,  it  requires  more  than 
one  generation  for  raising  the  standard  to  the  level  which 
even  the  general  Christian  consciousness  demands.  Paul 
is  writing,  be  it  remembered,  to  many  who  have  in  their 
memory  the  stain  of  many  an  act  of  licentious  indulgence, 
and  who,  however  penitent,  can  never,  as  long  as  this  life 
lasts,  be  entirely  free  from  the  consequences  of  these  sinful 
habits.     (See  above,  6 : 9-1 1 .)   To  such  persons,  convalesc- 


4  /.  CORINTHIANS.  [vii.  2,  3. 

ing  from  the  fearful  disease  of  impurity,  which  was  an 
epidemic  at  Corinth  above  all  other  places,  there  could 
be  no  better  protection  afforded  than  that  of  a  pure  mar- 
riage. Nothing  would  so  completely  sunder  them  from 
their  old  comrades  in  sin  and  their  old  associates  and  their 
unchaste  memories  and  suggestions,  as  the  elevating  and 
sanctifying  companionship  of  a  godly  wife.  Let  each 
man  have  his  own.  A  clear  prohibition  of  polygamy. 
In  the  Greek  there  is  a  variation  in  the  form  as  applied 
to  the  husband  and  then  to  the  wife,  that  is  worthy  of 
attention,  as  the  same  contrast  occurs  also  in  other  pas- 
sages. (Comp.  Greek  of  Eph.  5  :  28,  31,  33  with  that  of 
Eph.  5  :  22  ;  Tit.  2:5;!  Pet.  3:1,5.)  LiGHTFOOT  ex- 
plains it  by  the  husband  being  "  the  lord  of  the  wife." 
The  difference  may  also  be  accounted  for  by  the  fact  that 
the  husband  has  sought  for  and  won  his  bride,  and  she 
thus  is  "  the  wife  of  himself,"  while  she  cleaves  to  him  as 
"  the  particular  or  peculiar  man,"  whom  the  Lord  in  His 
Providence  has  given  her. 

It  must  also  be  noted  that  the  imperative  "  Let  him 
have,"  "  Let  her  have,"  is  more  than  permissive.  It  ex- 
presses a  command,  with  exceptions  treated  more  fully 
afterwards  (ver.  8). 

((5.)  Mutual  Duties  of  Hiishands  and  Wives  (vers.  3-7). 

3-7.  Let  the  husband  render  unto  the  wife  her  due  :  and  likewise  also 
the  wife  unto  the  husband.  The  wife  hath  not  power  over  her  own  body, 
but  the  husband :  and  likewise  also  the  husband  hath  not  power  over  his 
own  body,  but  the  wife.  Defraud  ye  not  one  the  other,  except  it  be  by 
consent  for  a  season,  that  ye  may  give  yourselves  unto  prayer,  and  may  be 
together  again,  that  Satan  tempt  you  not  because  of  your  incontinency. 
But  this  I  say  by  way  of  permission,  not  of  commandment.  Yet  I  would 
that  all  men  were  even  as  I  myself.  Ilowbeit  each  man  hath  his  own  gift 
from  God,  one  after  this  manner,  and  another  after  that. 

Ver.  3.  Another  question  which  the  Corinthians  seem 


VII.  4.  5-]  ^O^  ^  ^^^  TRIMONY.  5 

to  have  submitted  was  as  to  whether,  hi  view  of  the  dis- 
tress of. the  times,  and  the  persecutions  which  were  im- 
minent, those  who  were  Hving  as  husband  and  wife  should 
not  deny  to  each  other  those  relations  through  which 
they  assumed  the  responsibility  of  parentage.  Connected 
with  this  also  was  the  implication  that  these  relations 
could  not  be  altogether  pure  and  sinless.  Again  the 
tense  does  not  express  simply  permission,  but  it  gives  a 
command.     (Comp.  Ex.  21  :  10;  Heb.  13:4.)  * 

Ver.  4.  The  wife  hath  not  power,  etc.,  i.  e.  withdrawal 
of  or  suspension  from  these  relations  is  lawful,  according 
to  God's  law,  only  when  it  is  a  matter  of  mutual  agree- 
ment. In  this  respect,  both  are  equal.  The  husband 
has  no  rights  with  respect  to  the  wife,  that  the  wife  does 
not  have  also  with  respect  to  the  husband.  In  the  duties 
of  his  calling,  in  his  responsibilities  as  a  member  of  the 
Church,  or  as  a  citizen,  in  the  external  relations  of  the 
family  and  the  control  of  the  children,  the  ultimate  de- 
cision rests  with  the  husband,  however  he  may  esteem 
the  advice  and  judgment  of  his  wife,  and  however  he 
may  deem  it  best  at  times  to  entrust  to  her  wise  discre- 
tion much  that  properly  belongs  to  him  ;  for  he  is  the 
head  of  the  wife.  But  in  their  personal  relations  with 
respect  to  what  pertains  to  each  other  as  husband  and 
wife,  they  stand  on  a  precise  equality.  Nor  is  there  any 
difference  in  the  guilt  of  the  violation  of  the  covenant  by 
either  party.  Public  opinion  may  attach  a  deeper  dis- 
grace to  an  unfaithful  wife,  but,  by  God's  law,  it  belongs 
equally  to  the  unfaithful  husband.  Theophylact  says 
that  the  husband  is  both  the  owner  and  the  servant  of 
his  wife,  and  the  wife  both  the  owner  and  the  servant  of 
her  husband. 

Ver.  5.  Defraud  ye  not.  "  If  it  should  occur  to  those 
who  have  been  married  that  they  should  adopt  celibacy, 


6  /  CORINTHIANS.  [vii.  5. 

as  a  holier  estate,  or  if  they  should  be  tempted  by  wan- 
dering lusts,  let  them  remember  that  they  are  united  by 
a  mutual  bond.  For  the  husband  is  only  the  half  of  his 
own  body,  and  so  also  the  wife.  They  have  not,  there- 
fore, free  deliberation,  but  should  restrain  themselves  by 
such  thoughts  as  these :  Since  one  needs  the  aid  of  the 
other,  God  has  united  us,  that  Ave  may  be  of  mutual 
service;  each  must  supply  the  need  of  the  other,  and 
neither  be  a  law  to  himself  or  herself  "  (Calvin).  By  con= 
sent.  Even  a  religious  motive  is  not  suflficient  to  excuse 
from  any  of  the  duties  of  married  life,  unless  they  be 
voluntarily  surrendered  by  the  other  party.  For  a  sea= 
son.  No  one  is  allowed  to  permanently  free  the  other 
party  from  these  duties.  Here  a  mutual  agreement  is 
inadmissible.  It  avails  only  for  temporary  cases.  Give 
yourselves  unto  prayer,  *'  We  distinguish  between 
prayers.  Some  are  daily  (i  Thess.  5  :  17).  That  these 
are  not  hindered  by  the  association  of  married  life,  but 
that  the  reverse  occurs,  is  shown  by  i  Pet.  3  :  7.  Other 
prayers  are  extraordinary,  which  are  offered  either  in  un- 
dertaking some  difficult  matter,  or  in  performing  some 
sacred  service,  or  in  some  public  calamity,  or  a  peculiar 
domestic  affliction.  Such  prayers  are  combined  with 
fasting.  These  more  solemn  prayers  are  meant  by  the 
Apostle,  just  as  in  Joel  2  :  16.  It  is  entirely  out  of  place 
to  infer  from  the  Apostle's  words  that  marriage  is  vicious. 
For  with  equal  reason  we  must  then  infer  that  the  com- 
mand to  abstain  for  a  time  from  food  and  drink,  in  order 
that  our  prayers  be  rendered  more  earnest,  implies  that 
the  use  of  food  and  drink  is  a  wicked  and  unlawful  thing 
—which  would  be  an  absurdity"  (HUNNIUS).  That 
Satan  tempt  you  not.  The  remedy,  then,  is  not  simply 
by  entrance  into  the  married  estate,  but  also  by  fidelity 
in  regard  to  all  its  duties. 


VII.  6-8.]  THE  UNMARRIED.  y 

Ver.  6.  This  I  say,  viz.  what  has  been  just  stated  in 
the  preceding  verse.     By  way  of  permission,  i,  c. :  The 

temporary  withdrawal  of  husband  and  wife  from  each 
other  for  special  seasons  of  prayer  is  a  course  they  are 
permitted  to  follow,  in  case  they  believe  that  it  will  prove 
of  service  to  their  spiritual  interests  ;  but  God  does  not 
command  it.  "  I  compel  no  one,  but  leave  free  to  the 
godly  conscience  of  each  one  whatever  he  thinks  ought 
to  be  done  in  these  matters,  provided  only  that  honor 
and  chastity  be  maintained,  fornication  be  guarded 
against,  and  occasions  for  lusts  and  snares  of  Satan  be 
avoided  "  (HUNNIUS). 

Ver.  7.  That  all  men  were  even  as  I  myself,  viz.  fur- 
nished with  the  gift  of  continence,  able  to  dispense  with 
marriage,  without  enduring  those  temptations  that  power- 
fully disturb  others.  There  is  no  intimation  here  that  he 
desired  all  to  be  unmarried  ;  and  this  would  certainly  be 
contrary  to  his  teaching  elsewhere.  It  cannot  be  proved 
that  Paul  was  never  married.  Each  man  hath  his  own 
gift.  Gifts  and  callings  correspond.  The  gift  fitted 
Paul  for  his  calling.  Without  this  gift,  the  prosecution 
of  his  peculiar  calling  would  have  been  impossible. 
(Comp.  Matt.  19  :  li.) 

{c.)  The  Unmarried,  the  Widows,  the  Separated 
(vers.  8-1  r). 

8-1 1.  But  I  say  to  the  unmarried  and  to  widows,  It  is  good  for  them  if 
they  abide  even  as  I.  But  if  they  have  not  continency,  let  them  marry : 
for  it  is  better  to  marry  than  to  burn.  But  unto  the  married  I  give 
charge,  yea  not  I,  but  the  Lord,  That  the  wife  depart  not  from  her  hus- 
band (but  and  if  she  depart,  let  her  remain  unmarried,  or  else  be  recon- 
ciled to  her  husband) ;  and  that  the  husband  leave  not  his  wife. 

Ver.  8.  Unmarried  is  regarded  by  LUTHER,  Grotius, 
Calovius,  etc.,  as  meaning  **  widowers,"  as  contrasted 


8  /.  CORINTHIANS.  [vii.  9,  la 

with  "  widows."  The  word  is  general :  "  The  unmar- 
ried, especially  widows."  Clement  of  Alexandria,  Ori- 
GEN,  Erasmus,  Luther,  and,  among  living  writers, 
Farrar,  contend  that  Paul  was  a  widower.  The  argu- 
ment from  Phil.  4  :  3  is  absolutely  incorrect ;  and  the  fact 
of  the  requirement  of  marriage  for  admission  into  the 
Sanhedrim,  and  Paul's  being  a  member  of  that  body,  is 
not  satisfactorily  demonstrated.  (See  Meyer  and  Light- 
FOOT.)  It  is  good.  (See  ver.  i.)  Even  as  I,  viz.  unm.ar- 
ried.  Not  as  a  universal  rule  of  life,  but  because  of  the 
peculiar  dangers  and  trials  of  the  church  of  that  period. 

Ver.  9.  Let  them  marry.  (Comp.  i  Tim.  5  :  14.)  To 
burn,  i.  e.  to  be  inflamed  with  improper  desires.  Even 
though  the  will  may  not  succumb  to  the  temptation,  yet 
the  conflict  is  so  frequent  and  so  great,  that  the  spiritual 
life  is  constantly  disturbed,  and  the  service  of  God  inter- 
rupted by  the  conflict  of  emotions.  **  This  burning 
thrusts  men  at  length  into  hell-fire  "  (Bengel).  Where 
the  body  acts  upon  the  soul,  physiological  remedies  may 
be  of  service — attention  to  food  and  drink,  or  other  ex- 
pedients a  physician  may  suggest.  But  the  conflict  often 
begins  within,  and  the  impure  heart  leads  the  body 
captive.  Again  we  must  remember  that  this  was  written 
to  those  who  breathed  the  pestilential  atmosphere  of 
Corinth,  where  the  external  temptations  arising  from  the 
unchaste  lives  which  many  had  lived  in  heathenism  must 
be  taken  into  account. 

Ver.  10.  Not  I,  but  the  Lord.  This  cannot  mean  that 
the  inspiration  differed  either  in  kind  or  degree  ;  but  only 
that  he  here  quotes  the  substance  of  the  Lord's  own 
words  to  the  Jews  concernirfg  divorce  (Matt.  5  :  31,  32; 
19  :  3-9 ;  Mark  10  :  2-12  ;  Luke  16  :  18).  That  the  wife 
depart  not.  The  particular  reference  to  the  wife  as 
aggressive  in  a  separation  seems  to  be  explained  by  the 


VII.  u-ijj  MIXED  MARRIAGES.  9 

supposition  of  the  more  deeply  religious  sensibility  of  a 
Christian  wife,  being  more  responsive  to  a  temptation, 
from  false  spirituality,  to  abandon  married  life  for  a  more 
thorough  consecration  to  Christ. 

Ver.  II.  If  she  be  separated.  "  Contrary  to  the  com- 
mandment "  (Bengel),  or  "  before  receiving  this  deci- 
sion "  (Meyer).  Let  her  remain  ...  or  else  be  rec= 
onciled,  i.  e. :  She  can  marry  no  one  else,  during  the 
life  of  her  husband  ;  for  her  marriage  has  not  been  actually 
annulled. 

(</.)  Mixed  Marriages  {yGXs.  12-24). 

12-24.  But  to  the  rest  say  I,  not  the  Lord  :  If  any  brother  hath  an  un- 
believing wife,  and  she  is  content  to  dwell  with  him,  let  him  not  leave  her. 
And  the  woman  which  hath  an  unbelieving  husband,  and  he  is  content  to 
dwell  with  her,  let  her  not  leave  her  husband.  For  the  unbelieving  hus- 
band is  sanctified  in  the  wife,  and  the  unbelieving  wife  is  sanctified  in  the 
brother:  else  were  your  children  unclean;  but  now  are  they  holy.  Yet  if 
the  unbelieving  departeth,  let  him  depart :  the  brother  or  the  sister  is  not 
under  bondage  in  such  i-fjj't'.j'.'  but  God  hath  called  us  in  peace.  For  how 
knowest  thou,  O  wife,  whether  thou  shalt  save  thy  husband .-'  or  how 
knowest  thou,  O  husband,  whether  thou  shalt  save  thy  wife.''  Only,  as  the 
Lord  hath  distributed  to  each  man,  as  God  hath  called  each,  so  let  him 
walk.  And  so  ordain  I  in  all  the  churches.  Was  any  man  called  being 
circumcised  ?  let  him  not  become  uncircumcised.  Hath  any  been  called  in 
uncircumcision .''  let  him  not  be  circumcised.  Circumcision  is  nothing, 
and  uncircunicision  is  nothing ;  but  the  keeping  of  the  commandments  of 
God.  Let  each  man  abide  in  that  calling  wherein  he  was  called.  Wast 
thou  called  being  a  bondservant .''  care  not  for  it :  but  if  thou  canst  become 
free,  use  //  rather.  For  he  that  was  called  in  the  Lord,  being  a  bondser- 
vant, is  the  Lord's  freedman :  likewise  he  that  was  called,  being  free,  is 
Christ's  bondservant.  Ye  were  bought  with  a  price  ;  become  not  bond- 
servants of  men.  Brethren,  let  each  man,  wherein  he  was  called,  therein 
abide  with  God. 

Vers.  12,  13.  To  the  rest,  i.  c.  where  husband  and  wife 
are  not  both  Christians.  I,  not  the  Lord.  Christ  uttered 
no  word  on  such  cases  that  could  be  quoted.  The 
Apostle  derives  it  by  inspiration.     Nevertheless,  it  is  no 


lO  /.  CORINTHIANS.  [vii.  14. 

less  truly  God's  Word.  If  any  brother  hath.  Marriages 
already  contracted  are  here  spoken  of.  The  verse  does 
not  justify  the  marriage  of  a  Christian  with  an  unbeliever 
(2  Cor.  6  :  14).  Nor,  on  the  other  hand,  is  marriage  of  a 
believer  with  a  baptized  person  who  is  careless  concern- 
ing his  Christian  duties,  but  who  shows  an  outward 
respect  for  and  no  hostility  to  the  Christian  faith  and  the 
church,  absolutely  forbidden.  The  passage  respects  cases 
where,  by  the  preaching  of  the  Gospel,  a  separation  has 
occurred  (Matt.  10  :  35).  The  husband  has  been  con- 
verted to  Christianity,  while  the  wife  remains  attached  to 
her  old  religion,  or  devoted  to  worldliness.  Let  him  not 
leave  her.  Marriage  being  an  indissoluble  contract  dare 
never  be  broken  by  the  Christian,  If  annulled,  the  act 
must  be  that  of  the  non-Christian  wife,  who,  by  her  de- 
sertion, breaks  her  covenant  and  thus  releases  her  husband. 
Ver.  13  simply  applies  the  same  principle  to  the  be- 
lieving wife  of  an  unbelieving  husband. 

Ver.  14.  The  unbelieving  husband  is  sanctified  in  the 
wife.  "  Observe  the  large  and  liberal  view  which  the 
Apostle  here  adopts.  The  lesser  takes  its  character  from 
the  greater,  not  the  greater  from  the  lesser.  God  does 
not  reject  the  better  because  of  its  alliance  with  the  worse, 
but  accepts  the  worse  on  account  of  its  alliance  with  the 
better  "  (Lightfoot).  The  thought  simply  is,  that  the 
believing  husband  should  not  be  distressed  as  though  he 
would  be  defiled  by  his  marriage  with  an  unbeliever,  or 
as  though  the  marriage  would  be  impure  and  unblessed 
of  God,  and  the  children  be  outside  of  God's  covenant. 
Everything  that  a  Christian  can  use  in  a  legitimate  way 
is  sanctified  by  the  word  of  God  jind  prayer,  to  his  growth 
in  grace,  and  the  progress  of  God's  Kingdom.  He  is, 
therefore,  to  continue  to  live  with  his  unbelieving  wife  ; 
and,  notwithstanding  her  unbelief,  the  relation  is  that  of 


V 1 1 .  1 5-  ]  SANC  TIFICA  TJON  OF  CHILDREN.  1 1 

holy  matrimony.  The  sanctification  referred  to  is  not 
the  personal  sanctification  of  the  unbeHever,  which  is  im- 
possible without  personal  faith,  but  that  of  the  un- 
believer's sanctification  for  the  relation  into  which  she 
enters  with  a  believing  husband.  "  He  means  here  not 
ecclesiastical  sanctification  which  we  profess  in  the  Creed, 
i.  e.  not  justification  or  renovation,  which  is  not  conferred 
by  means  of  marriage,  but  by  the  word  and  sacraments  ; 
but  political  and  external  sanctification,  by  which  those 
things  are  said  to  be  sanctified  that  are  pure,  permitted, 
and  approved  by  God  "  (BALDWIN).  In  the  wife,  as  the 
sphere  within  which  this  sanctification  occurs.  Else  were 
your  children  unclean,  but  now  are  they  holy.  "  Here 
again  is  meant  not  spiritual  and  ecclesiastical  holiness,  by 
which,  as  children  of  God,  we  are  pleasing  and  acceptable 
to  Him, — for  such  holiness  is  to  be  ascribed  not  to  carnal, 
but  to  spiritual,  holiness  which  is  of  God  ;  but  legal  and 
political  holiness,  because  such  children  have  the  right  of 
approach  to  the  blessings  of  the  church,  which  is  denied 
those  who  are  without,  unless  they  be  called  in  a  legiti- 
mate way  "  (Baldwin).  "  Since,  however,  no  one  doubts 
that  the  children  are  holy,  viz.  with  the  same  civil  holi- 
ness with  which  he  had  said  that  the  unbelieving  man 
was  sanctified  by  the  believing  wife,  he  infers  that  asso- 
ciation with  an  unbelieving  wife  of  whom  these  children 
are  born,  is  lawful,  holy,  and  conceded  to  a  believing 
husband"  (HUNNIUS). 

Ver.  15  declares  that  no  constraint  upon  the  heathen 
husband  or  wife  is  to  be  used  in  endeavoring  to  continue 
the  relation.  Even  no  urgent  persuasion  is  admissible. 
God  hath  called  us  in  peace.  The  continuance  of  the 
marriage,  where  there  must  of  necessity  be  constant  an- 
tagonisms and  disputes,  is  foreign  to  that  peace  of  mind 
which  should  prevail  in  married  life.     The  Christian  must 


12  /.  CORINTHIANS.  [vii.  i6,  17. 

neither  seek,  nor  do  aught  to  cause  the  other  party  to 
seek  the  dissolution  ;  but  if,  without  his  will  or  consent, 
the  other  party  break  the  bond,  he  is  free.  "  Since  de- 
sertion appears  here  as  an  admissible  ground  for  divorce, 
this  has  been  thought  to  conflict  with  Matt.  5  :  32  ;  19:  9. 
But  the  seeming  contradiction  vanishes,  if  we  consider 
ver.  12,  according  to  which  Jesus  had  given  no  judgment 
upon  mixed  marriages.  Matt.  5  :  32,  therefore,  can  only 
bind  the  believing  consort,  in  so  far  that  he  may  not  be 
the  one  who  leaves.  .  .  .  But  to  apply,  as  is  often  done, 
the  permissive  '  let.  him  depart  '  also  to  such  marriages 
as  are  Christian  on  both  sides— the  one  departing  being 
an  un-Christianly-minded  Christian — is  exegetically  inad- 
missible, seeing  that  '  the  rest '  who  are  here  spoken  of 
constitute  the  specific  category  of  mixed  marriages " 
(Meyer).  For  defence  of  "  malicious  desertion  "  as  a 
legitimate  ground  of  divorce,  see  GERHARD,  Loci  Thco- 
logici.  Cap.  De  Conjiigio,  %  607. 

Ver.  16.  How  knowest  thou,  O  wife.  The  ultimate 
conversion  of  the  unbelieving  party  is  a  matter  of  such 
uncertainty  that  it  is  not  worth  the  sacrifice  of  peace 
which  is  required,  when  there  is  ceaseless  fretting  on  the 
part  of  the  one  who  wants  to  be  freed  and  is  unwillingly 
detained. 

Ver,  17.  Only  limits  the  main  thought  that  precedes, 
viz. :  A  brother  is  not  in  bondage,  except  in  so  far  as  the 
following  principle  is  to  be  observed.  The  rule  is  the 
patient  acceptance  of  the  Providential  station  to  which 
he  has  been  assigned.  As  the  Lord.  In  Pauline  Epistles, 
for  the  Second  Person  of  the  Trinity.  Hath  distributed. 
The  lot  which  the  Lord  gives  is  to  be  accepted,  and  not 
arbitrarily  abandoned.  As  God  hath  called  each,  viz.  to 
salvation.  Those  who  became  Christians  were  not  to 
change  their  callings,    unless  these  were    in   themselves 


VII.  18-20.]  THE  EARTHLY  CALLING.  13 

antagonistic  to  the  Divine  Law.  But  the  calling  was  to 
be  pervaded  and  sanctified  by  the  new  life  in  Christ. 
all  the  churches-.  The  rule  is  universal,  and,  therefore, 
not  confined  to  this  particular  instance,  or  to  the  Church 
at  Corinth.  Paul's  Apostolic  authority  comes  here  to 
the  foreground. 

Ver.  18.  Let  him  not  become  uncircumcised.  (Comp. 
I  Mace.  1:15.  See  Thayer's  Lexicon  on  cpis/^ao.)  The 
thought  is  that  all  peculiarities  of  Judaism  that  are  not 
contrary  to  the  Gospel  are  to  be  retained.  The  refer- 
ence to  circumcision  stands  for  a  large  class  of  Jewish 
usages.  If  they  belong  to  one  by  birth  or  adoption  into 
people,  lot  them  be  retained.  Let  him  not  be  circumcised, 
i.  e.  he  will  be  none  the  better  for  assuming  the  usages  of 
Jews.  The  prohibition,  however,  is  not  so  absolute  as 
to  forbid  Gentile  Christians  from  accommodating  them- 
selves, for  the  sake  of  expediency,  to  the  practice  of 
Jewish  Christians,  or  the  reverse,  in  order  that  there  be 
uniformity  of  church  regulations.  In  the  decree  of  the 
Synod  of  Jerusalem  (Acts  15  :  20).  the  observance  of 
certain  prescriptions  of  the  Ceremonial  Law  was  enjoined 
upon  the  Gentiles,  in  order  that  offence  might  be  avoided. 

Ver.  19  means  simply  that  no  ceremonial  usages  should 
be  placed  upon  an  equality  with  God's  Commandments, 
or  should  be  urged  as  though  they  were  divinely  pre- 
scribed. "  In  its  wider  application,  the  maxim  reconciles 
the  Apostle's  own  conduct,  as  a  Jew  among  Jews  (Acts 
21:21  sqq.),  with  his  assertion  of  Gentile  freedom  (e.  g. 
in  the  Epistle  to  the  Galatians).  It  condemns  those  in 
our  own  time  who  insist  on  the  absolute  rejection  of 
forms  and  those  who  maintain  the  absolute  necessity  of 
retaining  them,  as  equally  opposed  to  the  liberty  of  the 
Gospel  "   (LlGlITFOOT). 

Ver.  20.  In  that  calling.      Clearly,  not    avocation,  or 


14  /.  CORINTHIANS.  [vii.  21-33. 

profession,  or  employment ;  but  the  Divine  call  into  the 
kingdom  of  grace,  as  in  5:17.  The  injunction  is  that 
the  external  relations  are  to  remain  just  as  when  this 
Divine  call  met  him.  He  is  not  to  imagine,  if  a  Jew, 
that  he  must  obliterate  all  traces  of  his  former  Judaism, 
or,  if  a  Gentile,  those  of  his  former  Gentile  origin,  in 
order  to  serve  God  acceptably. 

Ver.  21.  A  bondservant.  This  he  illustrates  by  an 
example,  in  which  he  takes  an  extreme  case.  Even  though 
the  station  be  the  very  lowest,  the  slave  is  not  to  grieve 
as  though  his  bondage  prevented  him  from  being  a 
Christian.  lie  is  not  to  fret  and  chafe  under  his  hard 
lot,  eagerly  as  he  is  to  embrace  any  opportunity  Provi- 
dence may  offer,  whereby  his  freedom  may  be  secured. 
Not  indifferent  to  freedom,  he  may  well  be  content  with 
slavery,  until  the  Lord  render  his  freedom,  in  a  godly  way, 
possible. 

Ver.  22  shows  that  the  distinctions  in  station  among 
men  are  accidental  and  superficial.  The  Lord's  freedman. 
The  Christian  can  be  a  slave  only  in  appearance.  In 
entering  into  Christ's  life,  he  has  risen  above  his  earthly 
servitude.  He  serves  his  masters  now,  from  a  new  mo- 
tive. His  service  is  one  of  love  ;  and  the  service  of  love 
is  true  freedom.  (Comp.  Col.  3  :  22,  23  :  Eph.  6  :  6.) 
Christ's  bondservant.  No  freedom  from  earthly  slavery 
releases  one  from  the  obligation  in  all  things  to  serve 
Christ. 

Ver.  23.  Ye  were  bought,  viz.  from  bondage  to  sin  and 
Satan.  (See  note  on  6  :  20  and  i  Pet.  t  :  18,  19.)  Become 
not  bondservants  of  men,  viz.  by  obeying  their  com- 
mands in  matters  contrary  to  God's  will  and  their  own 
conscience.  Thus  he  indicates  the  limitations  of  obedi- 
ence. (Comp.  Acts  5  :  29.)  The  thought  is  :"  Be  content 
with   the    place    in   which   God's  Providence   has   placed 


VII.  24.]  A  PERPLEXING  QUESTION:  15 

you  ;  but  only  see  to  it  that  you  discharge  every  duty 
out  of  love  to  God,  and  that  you  do  nothing  at  variance 
with  your  Christian  profession.  The  injunction  applies 
also  to  the  maintenance  of  the  Christian's  independence 
of  party  leaders.  "  Paul  designs  that  this  should  be 
applied  to  the  mistaken  submission  shown  on  the  part  of 
the  Church  to  such  as  wished  that  men  should  break  up 
or  alter  their  civil  relationships  and  other  existing  situa- 
tions to  please  them  "  (Meyer), 

Ver.  24  sums  up  the  principle  laid  down  in  vers.  17,  20. 
Abide  with  God,  i.e.  in  union  and  communion  with  God. 
His  nearness  to  God,  his  life  in  God,  his  walk  with  God, 
in  the  performance  of  the  duties  of  his  calling,  here  ap- 
pear. 

{c.)  Of  Virgins  (7:  25-38). 

25-38.  Now  concerning  virgins  I  have  no  commandment  of  the  Lord  : 
but  I  give  my  judgement,  as  one  that  hath  obtained  mercy  of  the  Lord  to  be 
faithful.  I  think  therefore  that  this  is  good  by  reason  of  the  present  dis- 
tress, namely,  that  it  is  good  for  a  man  to  be  as  he  is.  Art  thou  bound 
unto  a  wife?  seek  not  to  be  loosed.  Art  thou  loosed  from  a  wife?  seek 
not  a  wife.  But  and  if  thou  marry,  thou  hast  not  sinned ;  and  if  a  virgin 
marry,  she  hath  not  sinned.  Yet  such  shall  have  tribulation  in  the  flesh  : 
and  I  would  spare  you.  But  this  I  say,  brethren,  the  time  is  shortened, 
that  henceforth  both  those  that  have  wives  may  be  as  though  they  had 
none;  and  those  that  weep,  as  though  they  wept  not;  and  those  that  re- 
joice, as  though  they  rejoiced  not ;  and  those  that  buy,  as  though  they 
possessed  not ;  and  those  that  use  the  world,  as  not  abusing  it :  for  the 
fashion  of  this  world  passeth  away.  But  I  would  have  you  to  be  free  from 
cares.  He  that  is  unmarried  is  careful  for  the  things  of  the  Lord,  how  he 
may  please  the  Lord :  but  he  that  is  married  is  careful  for  the  things  of  the 
world,  how  he  may  please  his  wife.  And  there  is  a  difference  also  between 
the  wife  and  the  virgin.  She  that  is  unmarried  is  careful  for  the  things  of 
the  Lord,  that  she  may  be  holy  both  in  body  and  in  spirit :  but  she  that  is 
married  is  careful  for  the  things  of  the  world,  how  she  may  please  her  hus- 
band. And  this  I  say  for  your  own  profit;  not  that  I  may  cast  a  snare 
upon  you,  but  for  that  which  is  seemly,  and  that  ye  may  attend  upon  the 
Lord  without  distraction.  But  if  any  man  thinketh  that  he  behaveth  him- 
self unseemly  toward  his  virgin  daughter,  if  she  be  past  the  flower  of  her 


1 6  /.  CORINTHIANS.  [vii.  25. 

age,  and  if  need  so  reqiiireth,  let  him  do  what  he  will ;  he  sinneth  not ; 
let  them  marry.  But  he  that  standeth  stedfast  in  his  heart,  having  no 
necessity,  but  hath  power  as  touching  his  own  will,  and  hath  determined 
this  in  his  own  heart,  to  keep  his  own  virgin  (iaiightcr,  shall  do  well.  So 
thea  both  he  that  giveth  his  own  virgin  daiii:;litcr  in  marriage  doeth  well ; 
and  he  that  giveth  her  not  in  marriage  shall  do  better. 

Ver.  25.  Concerning  virgins.  This  was  manifestly 
another  topic  concerning  wliich  the  Corinthians  had 
asked  the  Apostle's  advice  in  the  letter  which  they  had 
addressed  him.     (See  ver.  i.)     I  have  no  commandment. 

We  must  not  infer  from  this  that  Paul  means  here  to  ac- 
knowledge that  he  is  speaking  without  inspiration.  What 
he  does  mean  is  that  Christ,  neither  during  His  intercourse 
with  His  disciples,  nor  afterwards  by  audible  words,  had 
given  any  specific  instruction  on  the  subject.  The  case 
is  parallel  with  that  of  ver.  10,  and  is  to  be  explained  in 
the  same  way.  But  the  Apostle  is  led  by  the  Holy 
Spirit  to  this  judgment  which  he  presents  for  the  guid- 
ance of  the  Corinthians.  "  Lest  any  one  may  think  that 
a  distinction  should  be  made  from  the  Apostolic  passage 
(i  Cor.  7:  25),  between  a  commandment  of  God  and  in- 
spiration, we  must  observe  that  the  Apostle  is  speaking 
concerning  a  general  couunaiul  obligatory  upon  all  virgins, 
which  was  expressly  and  particularly  promulgated  cover- 
ing this  subject  by  God,  from  which  he  distinguishes  his 
own  judgment  prudently  adapted  to  the  eoiiditwii  of  the 
times  and  persons.  The  conclusion,  therefore,  is  manifest 
that  evangelists  and  Apostles  wrote  according  to  the  com- 
mand and  will  of  God "  (Gerhard,  Loei  Theohgiei, 
i:  22,  Prenss  ed.).  "The  things  treated  in  this  chapter 
are  such  that  they  partly  fall  under  eoiuviandinent,  partly 
under  opinion  and  indulgenee.  But  it  was  becoming  that 
the  comviandment  should  be  written  throughout  in  the 
name  of  the  Lord,  the  opinion  and  indulgence  in  the  name 
of   the  Apostle.     Therefore    on  that    point,  which   falls 


vir.  26.]  THE  PRESENT  DISTRESS.  17 

under  coimnandi)icnt,  the  Lord  had  expressly  given  the 
Apostle  what  he  should  write,  but,  on  this,  which  falls 
under  opinion,  it  was  not  necessary  to  give  it.  For  the 
Apostle  wrote  nothing  not  given  by  inspiration  ;  but  they 
sometimes  had  a  special  revelation  and  command  (ch.  14: 
37;  I  Thess.  4:  15).  The  rest  they  derived  from  the  ha- 
bitual faith  which  had  arisen  in  them  from  experience  of 
the  Lord's  mercy,  as  in  this  verse,  and  also  from  the 
treasury  of  the  Spirit  of  God  (ver.  40).  In  these  things, 
they  might  very  freely  apply  various  methods  according  to 
the  variety  of  circumstances  and  persons.  .  .  .  Therefore 
here  also,  though  without  conniianding,  he  yet  wrote 
things  which  exactly  agreed  with  the  mind  of  the  Lord, 
who  would  only  have  this  opinion  given.  But,  at  the 
same  time,  he  faithfully  informs  us  by  what  principle  he 
wrote  everything "  (Rengel).  Faithful,  i.  e.  trust- 
worthy, as  in  I  Tim.  4:  9.  His  judgment,  he  declares, 
therefore,  can  be  depended  upon  as  correct ;  and  that, 
too,  not  because  of  his  own  natural  powers,  but  because 
of  the  mercy  of  the  Lord,  whose  instrument  he  is  in 
reaching  this  decision  and  declaring  it. 

Ver.  26.  By  reason  of  the  present  distress.  Not,  then, 
a  general  rule,  but  one  called  forth  by  the  peculiar  cir- 
cumstances of  the  period  in  which  this  letter  was  written. 
There  was  a  crisis — whether  of  persecution,  or  famine,  or 
of  peculiar  difficulty  of  procuring  a  livelihood  caused  by 
the  profession  of  Christianity,  we  do  not  know — which 
rendered  proper  care  of  a  family  extremely  difficult. 
"  The  man  who  kept  himself  free  from  the  entangle- 
ments of  earthly  ties  would  save  himself  from  many  a 
bitter  conflict ;  he  would  not  have  to  face  the  terrible 
alternative — the  most  terrible  to  sensitive  minds — be- 
tween duty  to  God  and  affection   to  M'ife  and   children. 

A  man  who  is  a  hero  in  himself  becomes  a  coward  when 
2 


1 8  /•  CORINTHIANS.  [vii,  27-39. 

he  thinks  of  his  widowed  wife  and  orphaned  children  " 
(Ligiitfoot).  For  a  man.  In  the  Greek  man  is  not 
the  mascuhne,  but  the  common  noun ;  and,  therefore, 
applies  to  both  sexes.  To  be  as  he  is.  A  general  prin- 
ciple, more  fully  explained  in  the  next  verse,  the  applica- 
tion being  made  particularly  to  single  life. 

Ver.  27.  Art  thou  bound  ?  The  reference  is  simply  to 
the  marriage  bond  (Rom.  7 :  2),  and  not,  as  some  have 
thought,  to  any  peculiar  burdens  or  hindrances  connected 
with  marriage.  Art  thou  loosed  ?  i.  e.  unmarried,  whether 
as  a  widower,  or  as  one  who  has  never  been  married. 

Ver.  28.  Thou  hast  not  sinned.  This  verse  shows  that 
the  advice  for  a  celibate  life  is  based  entirely  upon  the 
anxieties  and  cares  to  be  anticipated  under  the  circum- 
stances of  time  and  place.  Where  men  or  women  were 
brave  enough  to  face  these  dangers  and  sorrows,  and 
notwithstanding  the  certainty  of  their  approach,  to  enter 
this  relation,  no  law  of  God  would  be  violated.  Tribula- 
tion in  the  flesh.  "  In  bodily  circumstances  and  rela- 
tions "  (Ellicott).  The  husband  may  be  pained  at  the 
drudgery  which  is  wearing  away  the  life  of  his  wife  whom 
he  cannot  properly  support ;  the  wife,  at  the  perils,  ab- 
sences, sufferings,  and  even  death  of  her  husband  for 
Christ ;  godly  parents,  at  the  ungodly  lives  of  children, 
led  away  by  worldly  temptations,  or,  like  Mary  the  mother 
of  our  Lord,  the  sword  may  pierce  through  their  souls, 
when  children,  firm  in  their  religious  convictions,  en- 
counter the  hostility  of  the  world,  etc.  I  would  spare 
you,  because  I  foresee  that  the  cross  will  be  so  heavy  that 
you  will  scarcely  be  able  to  bear  it. 

Ver.  29.  The  time.  Not  time  in  general  {chronos),  but 
a  limited  period  (as  in  Rom.  v.  6),  opportunity  {kairos). 
Hence  the  employment  of  this  text  to  express  the  brevity 
ofthislife,  and  vanity  of  earthly  things,  is  not  in  strict  har- 


VII.  30,  3I-]  ABOVE  THE  WORLD.  19 

mony  with  its  thought.  This  limited  period  was  probably 
in  Paul's  mind,  the  time  intervening  until  the  coming  of 
the  Lord  which  he  regarded  near,  or  its  scope  may  be 
still  more  limited,  with  its  goal  in  some  crisis  close  at 
hand,  impossible  for  us  to-day  to  determine,  that  would 
terminate  their  opportunity  for  accomplishing  some  work 
of  especial  importance  in  the  Divine  Kingdom.  Is 
shortened,  i.  e.  is  contracted,  is  abridged,  all  its  moments 
press  closely  one  upon  the  other.  That  henceforth,  i.  e. 
that  in  the  future.  As  though  they  had  none.  Married 
life  is  to  be  made  entirely  subordinate  to  the  ends  of  the 
kingdom  of  God. 

Ver.  30.  As  though  they  wept  not.  The  Christian  ks 
neither  to  be  discouraged  by  worldly  adversity,  nor  elated 
by  worldly  prosperity.  As  though  they  possessed  not. 
Property  is  to  be  employed  in  the  service  of  Christ,  as 
though  it  had  never  been  ours,  but  as  though  it  were,  as 
it  actually  is,  only  a  trust.  We  are  to  be  ready  to  part 
with  it  gladly  the  moment  our  loss  would  promote  the 
progress  of  the  kingdom  of  God,  and  should  live  in  constant 
prospect  of  death,  when  all  earthly  gains  must  be  de- 
serted. 

Ver.  31.  As  not  abusing  it.  Lit. :  "  Not  fully  using  it," 
i.  e.  not  using  it  to  excess.  The  Christian  engages  in 
worldly  undertakings,  mingles  with  worldly  men,  takes 
an  interest  in  worldly  enterprises,  only  as  means  to  the 
advancement  of  his  spiritual  interests,  and  no  more. 
The  world  thus  becomes  his  slave  to  promote  his  higher 
life.  (Comp.  chap.  3  :  22.)  But  the  transition  is  easy 
by  which  the  world  is  loved  and  used  for  its  own  sake, 
or  for  the  gratification  of  worldly  tastes  growing  upon 
the  Christian.  Hence  the  utmost  moderation  is  en- 
joined, lest,  using  the  world  to  the  full,  we  become  com- 
pletely enslaved  by  its  allurements.     The  fashion  of  this 


20  /.  CORINTHIANS.  [vii.  32,  33. 

world,  i.  e.  its  external  form,  which  strikes  and  charms 
the  senses.  Men  are  held  by  the  spell  of  constantly 
changing  phenomena.  Passeth  away.  Lit. :  "  Is  passing 
away."  Even  while  we  speak  and  write,  the  change  is 
in  progress,  *'  as  a  passing  scene  in  a  play  "  (Alford). 
Bengel  interprets  the  fashion  of  this  world,  as  "  to  marry, 
to  weep,  to  rejoice,  to  buy  [vers.  29,  30],  etc.  Ps.  39  :  6  ; 
73  :  20.  While  a  man,  for  example,  advances  from  twenty 
to  forty  years  of  age,  he  has  lost  most  of  his  former  re- 
lations and  acquired  new."  "  Everything  germinates, 
ripens  and  withers  away." 

Vers.  32,  Ty},.  Free  from  cares,  i.  e.  from  distractions,  as 
in  Matt.  6 :  25,  etc.  The  unmarried  person  can  more 
readily  concentrate  all  his  thought  and  energy  upon  the 
particular  service  of  God  to  which  he  has  been  called, 
while  the  married  person's  interests  and  duties  also  are 
necessarily  divided.  It  belongs  to  the  Divine  calling  for 
the  husband  to  provide  for  the  interests  of  his  wife  and 
children,  while  he  serves  God  in  a  particular  sphere  of 
Church  work.  To  neglect  them,  under  the  pretext  of  a 
higher  form  of  service,  is  expressly  condemned  by  the  Lord 
in  his  reproof  of  those  who,  in  a  similar  way,  attempted 
to  repudiate  their  filial  obligations  (Mark  7  :  1 1,  12).  The 
married  Christian,  therefore,  will  ordinarily  have  two 
spheres  in  which  to  serve  the  Lord,  first,  that  of  his 
family,  and  then  that  of  the  Church  and  the  world  ;  while 
the  unmarried  person  is  limited  only  to  the  latter.  As 
the  Apostle  expressly  declares  that  it  was  onl}^  peculiar 
circumstances  in  the  life  of  Christians  of  that  time  which 
called  forth  this  advice,  so  the  recurrence  of  these  or 
similar  circumstances  to-day  would  urge  to  the  same 
course,  as,  for  example,  certain  forms  of  missionary  work, 
or  the  duties  of  a  pastor  where  the  support  of  a  family 
cannot  be  provided  for,  or  the  calling  of  a  deaconess,  etc. 


VII.  34]  CHRISTIAN  MARRIAGE.  21 

On  the  other  hand,  many  a  zealous  laborer  in  the  king- 
dom of  God  has  had  the  burden  raised  from  his  shoulders, 
and  been  relieved  of  distracting  secular  cares  by  the 
administrative  ability  of  an  efificient  wife,  who  has  thus 
greatly  multiplied  his  power  and  influence.  The  very 
principle,  therefore,  which  leads  to  celibacy  in  the  one 
case,  must  lead  to  marriage  in  the  other,  i  Tim.  3:2; 
Tit.  I  :  6,  clearly  imply  that,  as  a  rule,  a  pastor  should  be 
a  married  man.  Things  of  the  world,  how  he  may  please 
refers  probably  to  peculiar  temi:)tations  at  Corinth,  where, 
among  people  only  recently  converted  to  Christianity,  the 
spirit  of  the  Gospel  had  only  feebly  and  superficially  en- 
tered, and  the  selfishness  of  the  old  heathen  nature  was 
apt  to  recur  in  demands  which  husband  or  wife  made  upon 
earli  other  in  matters  that  required  a  withdrawal  from 
complete  devotion  to  the  Lord's  service.  While  care  for 
worldly  things,  in  order  to  please  a  wife,  is  not  sinful 
when  the  aim  beyond  this  is  to  please  the  Lord,  who  has 
ordained  marriage,  and  exhorted  husbands  to  love  and 
cherish  their  wives,  it  becomes  sinful  when  a  worldly 
woman  is  permitted  to  divert  her  husband's  employment 
and  interest  altogether  to  her  own  gratification  and  self- 
exaltation.  If  the  wife,  however,  be  a  godly  woman,  she 
is  pleased  most  of  all  by  her  husband's  care  for  the  things 
of  the  Lord,  and  the  Word  of  God,  speaking  forth  in  her 
daily  life,  is  to  him  a  constantly  present  means  of  grace 
(Comp.  ver.  14.)  Marriage  with  such  a  woman  has  been 
the  salvation  of  many  a  man  who  would  otherwise  have 
remained  a  child  of  the  world. 

Ver.  34.  Between  the  wife  and  the  virgin^  "  For 
the  woman  is  the  helper  of  the  man,  and  changes  her 
condition  more  than  the  man  in  contracting  mar- 
riage "  (Bengel),  Holy,  not  as  though  marriage  de- 
filed, and  rendered   one  unholy  (comp.     Heb.  13:4  and 


2  2  I.CORINTHIANS.  [vn- 35,  36. 

this  entire  chapter)  ;  but  to  indicate  that  it  was  not  a 
mere  external  matter,  but  one  of  the  heart,  not  one  per- 
taining alone  to  the  body,  but  also  to  the  spirit.  We 
must  regard  this  as  referring  to  the  positive  rather  than 
as  limited  to  the  negative  side  of  holiness.  It  is  the  con- 
secration of  the  entire  personality  to  the  service  of  Christ, 
without  the  interruptions  and  distractions  caused  by 
worldly  employments.  May  please  her  husband.  The 
danger  here  lies  in  the  possibility  of  this  husband  being 
a  worldly  man,  whether  at  heart  an  unbeliever  or  an  in- 
different and  weak  Christian. 

Ver.  35.  Cast  a  snare  upon  you.  An  unhappy  ren- 
dering. Marginal  rendering  is  correct :  "  Constraint^  Gr. 
noosed  The  figure  is  that  of  throwing  the  noose,  or  put- 
ting on  the  halter.  The  Apostle  thus  disclaims  that  he 
is  laying  down  any  law  which  the  Corinthians  should  feel 
obliged  to  obey.  He  gives  his  judgment,  and  leaves 
with  each  individual  the  decision  as  to  the  proper  course 
to  pursue  under  the  circumstances.  Those  who,  in  this 
crisis,  determine  to  marry,  will  do  so  after  being  fully 
warned  of  the  trials  which  they  shall  meet. 

Ver.  36.  Now  comes  the  explicit  statement  of  the  case 
which  had  been  laid  before  Paul,  and  his  decision.  A 
father  whose  daughter  is  probably  engaged  to  be  married, 
asks  whether  he  should  permit  the  marriage  at  this  time. 
The  probability  is  that  the  engagement  is  one  that  has 
been  standing  for  a  considerable  time.  The  daughter 
is  of  full  age.  (Comp.  Thayer's  Lexicon,  hypcrahnos) 
The  decision  is  that  if  it  seems  to  be  a  wrong  to  the 
daughter,  either  because  of  the  dishonor  and  loss  of 
esteem  she  might  suffer,  by  deferring  the  marriage  until 
better  times  would  come,  or  because  her  heart  was  set 
upon  an  immediate  marriage  which  in  other  respects  was 
proper,  no  further  hindrance  was  advisable. 


VII-  37-39-]  ^^  THE  LORD.  23 

Ver.  37.  Rut  where  there  was  no  such  urgency,  i.  e. 
where  no  prior  engagement  had  intervened,  or  the  persons 
concerned  readily  acquiesced  in  the  paternal  decision,  or 
the  daughter  left  everything  in  the  hands  of  her  father, 
there  was  no  question  that  he  should,  under  the  peculiar 
circumstances  of  time  and  place,  decide  adversely.  We 
are  thus  taught  that  the  consent  of  parents  is  necessary 
for  a  godly  marriage,  and  that  the  authority  of  parents 
in  this  matter  is  not  absolute,  but  must  be  used  with 
due  regard  to  the  reasonable  preferences  of  their  chil- 
dren, and  a  careful  consideration  for  their  future  welfare. 
"  The  legitimate  authority  of  the  parent  is  great,  but 
he  has  no  right  to  treat  his  children  as  mere  chattels. 
He  can  only  be  said  to  have  '  power  over  his  own  will,' 
when  he  can  act  without  selfishly  thwarting  the  reason- 
able wishes  of  those  whom  God  has  committed  to  his 
care "  (LlAS).  The  Apostle  was  consulted  probably 
only  as  to  what  a  father  should  do  under  the  circum- 
stances, and,  for  this  reason,  he  has  no  advice  for  the 
daughter  ;  so  LlGHTFOOT,  in  opposition  to  Meyer. 

(/•)  Of  Widows  (vers.  39,  40). 

39,  40.  A  wife  is  bound  for  so  long  time  as  lier  husband  liveth  ;  but  if 
the  husband  be  dead,  she  is  free  to  be  married  to  whom  she  will ;  only  in 
the  Lord.  But  she  is  happier  if  she  abide  as  she  is,  after  my  judgement: 
and  I  think  that  I  also  have  the  Spirit  of  God. 

Ver.  39  was  afterwards  more  fully  elaborated  by  Paul 
in  Rom,  7  :  2,  3.  (Sec  notes  on  that  passage.)  Only  in 
the  Lord.  This  undoubtedly  includes  the  idea  that  the 
Christian  widow  is  to  be  limited  in  those  whose  offers  she 
may  accept,  to  Christians.  (Comp.  2  Cor.  6:  14,  15.) 
But  it  means  still  more.  The  marriage  is  to  be  entered 
in  the  fear  of  the  Lord,  and  with  prayer  for  his  guidance. 
"  The  Lord  "  is  to  be  the  element  in  which  the  marriasre 


24  /•   CORINTHIANS.  [vii.  40. 

is  rooted  and  by  which  it  will  constantly  be  maintained. 
Not  earthly,  but  spiritual  motives  are  to  direct  and 
control  it. 

Ver.  40.  She  is  happier.  In  i  Tim.  5  :  14,  the  Apostle 
leaves  no  room  for  doubt  as  to  his  judgment  concerning 
the  desirability  of  the  remarriage  of  the  younger  widows 
in  times  of  relative  peace  for  Christian  congregations. 
The  advice  here  given,  as  throughout  the  chapter,  pre- 
supposes a  crisis,  which  suspends  the  rule  laid  down  in 
the  other  passage.  I  think.  "  The  word  not  of  one  who 
doubts,  but  of  one  who  asserts  "  ( AUGUSTINE).  A  mild 
and  modest  way  of  positively  affirming  that  he  is  speak- 
ing by  inspiration. 


IV.  Social  and  Ecclesiastical  Disorders  in  the 
Church  at  Corinth. 

(A.)   The  Question  Concerning  Meats  offered  to  Idols 
(ch.  8— II  :  i). 

I.    The  Question  of  Itself  a  Matter  of  Indifference  {^  :  i-6). 

1-6.  Now  concerning  things  sacrified  to  idols  :  We  know  that  we  all 
have  knowledge.  Knowledge  puffeth  up,  but  love  edifieth.  If  any  man 
thinketh  that  he  knoweth  any  thing,  he  knoweth  not  yet  as  he  ought  to 
know ;  but  if  any  man  loveth  God,  the  same  is  known  of  him.  Concern- 
ing therefore  the  eating  of  things  sacrificed  to  idols,  we  know  that  no  idol 
is  anything  in  the  world,  and  that  there  is  no  God,  but  one.  For  though 
there  be  that  are  called  gods,  whether  in  heaven  or  on  earth  ;  as  there  are 
gods  many,  and  lords  many ;  yet  to  us  there  is  one  God,  the  Father,  of 
whom  are  all  things,  and  we  unto  him  ;  and  one  Lord,  Jesus  Christ,  through 
whom  are  all  things,  and  we  through  him. 

Vers.  1-3.  On  the  principles  here  involved,  read  Rom. 
14  and  annotations  thereon.  The  entire  doctrine  is  to 
the  effect  that  it  is  one  thing  to  clearly  apprehend 
a  principle  abstractly  considered,  and  quite  another  to 
understand  and  apply  it  in  its  relations  with  respect  to 
changing  circumstances.  In  the  various  sacrifices,  the 
offering  was  not  entirely  consumed  ;  parts  were  reserved 
for  the  priest  and  the  worshipper.  When  sold  to  dealers, 
meat  that  had  been  consecrated  to  an  idol,  became  a 
matter  of  ordinary  merchandise.  The  question,  there- 
fore, which  disquieted  some  was  as  to  whether,  by  using 
such  meat,  an  honor  would  not  be  shown  the  heathen 
god  that  would  be  inconsistent  with  Christianity.     With 

25 


26  /•  CORINTHIANS.  [viii.  4-6. 

respect  to  this,  St.  Paul  says  that  the  answer  is  in  itself 
not  difficult.  Every  Christian  ought  to  know  it.  It  is 
inherent  in  the  very  conception  of  Christianity.  We  all, 
i.  e.  so  far  as  we  have  apprehended  what  Christianity  is, 
have  knowledge.  Knowledge  puffeth  up  .  .  .  known  of 
him,  A  parenthetical  clause,  indicating,  first,  that,  for  an 
answer  to  such  a  question,  more  than  knowledge  is  re- 
quired, and,  secondly,  that  the  knowledge  of  principles, 
without  the  spirit  of  love  to  guide  in  their  application, 
and  to  properly  interpret  the  principles  in  their  relation 
to  circumstances,  is  not  true  knowledge.  The  absolute 
certainty  of  a  principle  docs  not  imply  that  there  can 
only  be  one  way  of  action,  without  denying  the  principle 
(ver.  3).  Is  known  of  God.  American  revisers  correctly 
prefer  "by  God."  (Comp.  i  John  4  :  7,8.)  The  thought 
is,  that  being  thus  known  of  God,  this  knowledge  is  im- 
parted to  him  and  becomes  a  power  in  his  life,  1.  e.  in 
other  words,  true  love  and  true  knowledge  have  a  recip- 
rocal action.  The  love  of  God  leads  to  the  knowledge 
of  God,  and  the  knowledge  of  God,  in  turn,  to  the  love 
of  God,  and  the  love  of  God  to  a  deeper  love  for  our 
fellow-Christians,  and  a  more  delicate  regard  for  those 
with  whom  we  differ. 

Ver.  4.  No  idol  is  anything.  Every  Christian,  he  says, 
ought  to  know  that  an  idol  is  worthy  of  no  regard  or 
consideration  whatever,  and  should  be  treated  precisely 
as  though  it  were  a  complete  nonentity.  From  this 
standpoint,  it  seems  absurd  for  Christians  ever  to  inquire 
Avhether  or  not  meat  had  been  sacrificd  to  an  idol.  What 
if  it  had  ?  What  right  had  the,idol  to  it,  or  what  power 
over  it  could  the  idol  exercise,  when  the  idol  is  only  a 
piece  of  wood  or  brass  or  stone,  and  has  no  reality  back 
of  it? 

Vers.  5,  6.  That  are  called  gods,   i.  e.    so-called   gods. 


vm.  7-]  THE  WEAKER  brethren:  27 

(Comp.  Deut.  32  :  17.)  There  are  gods  many,  i.  e.  angels, 
superhuman  brings,  as  indicated  by  the  expression, 
"  God  of  gods  and  Lord  of  lords"  (Deut.  10  :  17).  One 
God,  One  Lord,  viz.  in  the  true  and  proper  sense  of  the 
terms.  Of  whom.  The  Trinitarian  formula :  "  All 
things  are  of  the  Father,  by  the  Son,"  has  its  origin  here. 
So  also,  "through  "the  Son,  we  come  "  unto  "  the  Father. 
But  the  intention  here  is  not  to  bring  the  Trinitarian  rela- 
tion into  the  foreground.  The  thought  here  is  rather  that 
of  the  order  of  the  Plan  of  Redemption  (comp.  notes  on 
Rom.  I  :  7),  which  is  applied  as  in  i  Tim.  2:5,  and 
means:  As  there  is  only  One  God,  and  only  One  Media- 
tor, there  is  no  place  for  the  idols  to  which  such  worship 
is  rendered. 

2.    TJic  Bearing  of  the    Question    upon   the    Weaker 
Brethren  (vers.  7-13). 

7-13.  Ilowbeit  in  all  men  there  is  not  that  knowledge:  but  some,  being 
used  until  now  to  the  idol,  eat  as  o/d.  thing  sacrificed  to  an  idol ;  and  their 
conscience  being  weak  is  defiled.  But  meat  will  not  commend  us  to  God  : 
neither,  if  we  eat  not,  are  we  the  worse;  nor,  if  we  eat,  are  we  the  better. 
Hut  take  heed  lest  by  any  means  this  liberty  of  yours  become  a  stumbling- 
block  to  the  weak.  For  if  a  man  see  thee  which  hast  knowledge  sitting  at 
meat  in  an  idol's  temple,  will  not  his  conscience,  if  he  is  weak,  be  embold- 
ened to  eat  things  sacrificed  to  idols  ?  For  through  thy  knowledge  he  that 
is  weak  perisheth,  the  brother  for  whose  sake  Christ  died.  And  thus,  sin- 
ning against  the  brethren,  and  wounding  their  conscience  when  it  is  weak, 
ye  sin  against  Christ.  Wherefore,  if  meat  maketh  my  brother  to  stumble, 
I  will  eat  no  flesh  for  evermore,  that  I  make  not  my  brother  to  stumble. 

Ver.  7.  Not  that  knowledge,  i.  e.  "  The  knowledge 
which  all  Christians  ought  to  have,  some  are  without,"  or 
"This  knowledge  which  all  have  theoretically,  is  found 
to  be  clouded  and" perverted  by  prejudices,  when  applied 
to  practice."  What  all  concede  as  an  axiom,  is  found 
after  all  not  to  have  been  fully  apprehended  in  all   its 


28  /.  CORINTHIANS.  [viii.  8. 

bearino-s.  Being  used  until  now,  i.e.  under  the  influence 
of  the  prejudices  of  former  idolatry,  still  have  some  idea 
that  an  idol  stands  for  a  reality.  They  cannot  rid  them- 
selves of  the  impression  that  partaking  of  such  sacrifices 
is  an  act  of  worship.  Conscience  is  defiled.  Explained 
in  Rom.  14  :  14. 

Ver.  8.  Meat  will  not  commend  us  unto  Qod.  There 
is  no  advantage  either  in  the  enlightened  Christians 
asserting  the  claims  of  his  Christian  liberty  to  the  very 
utmost,  or  in  the  unenlightened  Christians  abstaining 
from  particular  kinds  of  food,  in  accommodation  to  the 
prejudices  of  his  old  heathenism.  Neither  eating,  nor 
fasting,  has  in  itself  any  moral  quality  (Rom.  14:  17). 
A  stumbling=block.  (Comp.  Rom.  14:21.)  Through 
thy  knowledge,  (Comp.  Rom.  14  :  15.)  If  meat  make 
my  brother  stumble  (Rom.  14:  21).  The  treatment  in 
Romans,  written  after  this  Epistle,  is  in  large  measure 
simply  a  recasting  of  the  same  thoughts.  We  refer, 
therefore,  to  the  annotations  upon  that  chapter,  also, 
above,  on  ch,  6:12.  The  passages  must  not  be  under- 
stood, however,  as  meaning  that  the  weaker  brother,  like 
the  spoiled  child  in  an  ill-regulated  family,  must  always 
determine  the  course  to  be  pursued.  While  due  regard 
must  be  had  to  weaknesses,  when  these  weaknesses  claim, 
under  the  semblance  of  weaknesses,  but,  in  reality,  as 
tyranny,  the  right  to  rule,  the  same  love  demands  that 
they  be  disregarded.  "  If  the  law  of  love  necessitates 
that  they  who  hold  the  freer  opinions  should  not  recklessly 
use  this  liberty,  and  in  certain  cases  must  even  find  them- 
selves called  upon  to  abstain  from  the  disputed  modes  of 
action,  in  order  not  to  shock  the  weak  members ;  still, 
love  requires  that  this  submission  should  not  be  unlimited. 
For  then  the  weak  would  only  be  confirmed  in  their  mis- 
take, while  the  strong  would  be  liindcred  in  their  progress, 


VIIT.  8.]  CHRISTIAN  LIBERTY.  29 

and  the  truth  would  be  denied.  The  rcquirem^.wt  that 
we  should  accommodate  ourselves  to  the  weak  must  be 
combined  with  this,  that,  on  the  one  side,  we  must  make 
it  apparent  that  we  are  not  overcome  by  these  enjoy- 
ments, and,  therefore,  can  dispense  with  them  ;  but,  on 
the  other  side,  we  must  seek  to  lead  the  weak  among 
us  to  clearer  knowledge."  (Martensen,  Ethics  (Eng. 
Trans.),  i  :  419  sq.) 

3.  Limitations  to  the  Exercise  of  Christian  Liberty. 
(a.)  Enforced  by  the  Exaniph^  of  the  Apostle  (9  :  1-23). 

1-23.  Am  I  not  free  ?  am  I  not  an  apostle?  have  I  not  seen  Jesus  our 
Lord  ?  are  not  ye  my  work  in  the  Lord  ?  If  to  others  I  am  not  an  apostle, 
yet  at  least  I  am  to  you  :  for  tlie  seal  of  mine  apostleship  are  ye  in  the 
Lord.  My  defence  to  them  that  examine  me  is  this.  Have  we  no  right  to 
eat  and  to  drink  ?  Have  we  no  right  to  lead  about  a  wife  that  is  a  believer, 
even  as  the  rest  of  the  apostles,  and  the  brethren  of  the  Lord,  and  Cephas  .■" 
Or  I  only  and  Barnabas,  have  we  not  a  right  to  forbear  working  .''  What 
soldier  ever  serveth  at  his  own  charges?  who  planteth  a  vineyard,  and 
eateth  not  the  fruit  thereof  ?  or  who  feedeth  a  flock,  and  eateth  not  of  the 
milk  of  the  flock  ?  Do  I  speak  these  things  after  the  manner  of  men  ? 
or  saith  not  the  law  also  the  same  ?  For  it  is  written  in  the  law  of  Moses, 
Thou  shalt  not  muzzle  the  ox  when  he  treadeth  out  the  corn.  It  is  for  the 
oxen  that  God  careth,  or  saith  he  it  altogether  for  our  sake?  Yea,  for  our 
sake  it  was  written :  because  he  that  ploweth  ought  to  plow  in  hope,  and 
he  that  thresheth,  A'///;vj-//!  in  hope  of  partaking.  If  we  sowed  unto  you 
spiritual  things,  is  it  a  great  matter  if  we  shall  reap  your  carnal  things  ?  If 
others  partake  of  this  right  over  you,  do  not  we  yet  more  ?  Nevertheless 
we  did  not  use  this  right;  but  we  bear  all  things,  that  we  may  cause  no 
hindrance  to  the  gospel  of  Christ.  Know  ye  not  that  they  which  minister 
about  sacred  things  eat  (/the  things  of  the  temple,  and  they  which  wait 
upon  the  altar  liave  their  portion  with  the  altar?  Even  so  did  the  Lord 
ordain  that  they  which  proclaim  the  gospel  should  live  of  the  gospel.  But 
I  have  used  none  of  these  things  :  and  I  write  not  these  things  that  it  may 
be  so  done  in  my  case :  for  //  -loere  good  for  me  rather  to  die,  than  that  any 
man  should  make  my  glorying  void.  For  if  I  preach  the  gospel,  I  have 
nothing  to  glory  of ;  for  necessity  is  laid  upon  me  ;  for  woe  is  unto  me,  if  I 
preach  not  the  gospel.  For  if  I  do  this  of  mine  own  will,  I  have  a  reward : 
but  if  not  of  mine  own  will,  I  have  a  stewardship  intrusted  to  me.     What 


30  /.  CORINTHIANS.  [ix.  1-3. 

then  is  my  reward  ?  That,  when  I  preach  the  gospel,  I  may  make  the 
gospel  without  charge,  so  as  not  to  use  to  the  full  my  right  in  the  gospel. 
For  though  I  was  free  from  all  men,  I  brought  myself  under  bondage  to  all, 
that  I  might  gain  the  more.  And  to  the  Jews  I  became  as  a  Jew,  that  I 
might  gain  Jews;  to  them  that  are  under  the  law,  as  under  the  law;  not 
being  myself  under  the  law,  that  I  might  gain  them  that  are  under  the  law; 
to  them  that  are  without  law,  as  without  law,  not  being  without  law  to 
God,  but  under  law  to  Christ,  that  I  might  gain  them  that  are  without  law. 
To  the  weak  I  became  weak,  that  I  might  gain  the  weak :  I  am  become 
all  things  to  all  men,  that  I  may  by  all  means  save  some.  And  I  do  all 
things  for  the  gospel's  sake,  that  I  may  be  a  joint  partaker  thereof. 

Ver.  I.  At  first  sight  there  seems  to  be  a  break  in  the 
argument.  "  This  is  an  interruption  to  the  argument, 
suggested  we  know  not  how.  Perhaps  the  letter  was 
broken  off.  Something  then  may  have  occurred  mean- 
while ;  some  outward  event,  or  some  inward  train  of 
thought,  of  which  when  the  letter  was  resumed  the 
Apostle  must  first  disburden  himself,  before  he  took  up 
the  thread  where  he  had  dropped  it "  (LlGllTFOOl). 
But  there  is  no  actual  break.  He  shows  the  Corinthians 
that  he  is  not  merely  a  private  Christian,  but  much  more, 
an  Apostle.  If,  then,  as  an  Apostle,  he  constantly  waives 
his  rights  for  the  advantage  of  those  to  Avhom  hehasbeen 
sent,  every  private  Christian  should  certainly  be  ready  to 
do  no  less.  The  change  in  order  in  R.  V.  makes  this  all 
the  plainer.  Am  I  not  free  ?  He  begins  by  placing  him- 
self on  a  level  with  the  Corinthians.  Then  he  rises  :  Am 
I  not  an  apostle  ?  i.  e.  :  I  am  still  more.  Have  I  not  seen 
Jesus?  A  requisite  of  an  Apostle,  referring  to  "the 
sight  of  the  glorified  Jesus,  which  was  first  vouchsafed 
near  Damascus  to  call  him  to  be  an  Apostle  (Acts  9  :  17  ; 
22  :  14  sq, ;  26  :  16;  i  Cor.  15  :  .8),  and  was  often  repeated 
afterwards,  although  in  different  forms  (Acts  18:9;  22  : 
17  sq. ;  2  Cor.  12  :  i)."     Are   ye    not  my  work.     (Comp. 

3:15-) 

Vers.  2,  ^.  The  seal  of   mine  apostleship.     The  won- 


IX.  4-6.]  MARRIED  APOSTLES.  3 1 

ders  of  Divine  grace  displayed  in  the  conversion  and 
sanctification  of  the  Corinthians  arc  proof  sufficient  of 
his  Apostolic  authority.  So  also  were  the  miracles  which 
he  wrought  among  them  (2  Cor.  12:12).  In  the  Lord. 
Because  his  work  at  Corinth  was  by  the  Lord's  command, 
and  with  the  Lord's  power  working  through  him  (Acts 
18  :  10).  My  defence  is  this.  "  This  "  refers  to  what 
has  just  been  specified  in  vers,  i,  2.  The  meaning  is : 
"  Such  is  my  answer  to  all  who  question  my  Apostolic 
authority.     I  refer  them  all  to  you." 

Vers.  4-6.  No  right  to  eat  and  drink.  The  Lord  had 
declared  that  the  preachers  of  the  Gospel  had  the  right  to 
be  fed  by  those  to  whom  they  preached  it  (Luke  10:  7). 
This  right  Paul  did  not  use  (2  Cor.  11:9).  A  wife  that  is 
a  believer.  Lit. :  "  A  sister  "  (viz.  in  Christ)  "  as  a  wife," 
Some  have  suggested  "a  Christian  woman/'  just  as  there 
were  women  who  attended  our  Lord.  But  the  singular 
number,  and  the  unavoidable  scandal  such  a  course  would 
have  incurred,  makes  this  interpretation  scarcely  worthy 
of  mention.  Paul,  therefore,  asserts  not  only  his  right  to 
marriage,  but  also  his  right  to  claim  support  not  only  for 
himself,  but  also  for  a  wife.  Rest  of  the  apostles.  The 
majority,  therefore,  were  married.  Brethren  of  the  Lord. 
(Comp.  Matt.  12:46;  13:55.)  Probably  the  sons  of 
Joseph  and  Mary.  And  Cephas  mentions  Peter  as  an 
eminent  example  among  them  of  an  Apostle  who  was 
attended  on  his  missionary  journeys  by  his  wife.  This 
may  be  intended  particularly  for  the  attention  of  the 
Petrine  party  at  Corinth.  It  certainly  should  have  deterred 
those  who  regard  the  primacy  of  Peter  as  the  foundation 
of  the  Papacy,  from  denying  priests  the  right  to  marry. 
Right  to  forbear  working.  The  reference  is  to  manual 
labor.  The  others  were  supported  by  those  to  whom  they 
preached.     Paul,  at  his  trade  as  a  tent-maker,  or   maker 


32  /.  CORINTHIANS.  [ix,  7-10, 

of  cloth  for  tents,  and  Barnabas,  by  some  employment 
of  which  we  are  ignorant,  were  compelled  to  earn  a  liveli- 
hood. 

Ver.  7.  He  illustrates  this  from  three  other  callings. 
First,  the  soldier  is  never  expected  to  support  himself 
while  engaged  in  a  campaign.  Both  the  keeper  of  a  vine- 
yard and  the  shepherd  justly  expect  some  returns  from 
their  pains  and  labor. 

Vers.  8-10.  After  the  manner  of  men,  j.  e. :  This  is  no 
merely  human  rule  ;  it  has  its  foundation  in  Divine  inspi- 
ration. Saith  not  the  law,  viz.  the  law  of  Moses.  It  is 
written  (Deut.  25  :  4).  Quoted  in  i  Tim.  5  :  8  with  the 
same  application  to  the  duty  of  affording  ministers  of  the 
Word  a  proper  support.  Is  it  for  the  oxen,  etc.  While 
undoubtedly  the  first  reference  is  to  oxen,  and  therefore, 
the  passage  is  to  be  understood  literally,  nevertheless  it 
is  intended  to  suggest  that  the  same  principle  belongs 
also  to  other  relations.  If  abundant  provision  must  be 
made  for  the  irrational  creature  who  serves  temporal 
wants,  no  less  care  must  be  taken  of  those  whose  energies 
are  devoted  to  providing  eternal  and  heavenly  blessings. 
The  appeal  is  like  that  in  Matt.  6  :  26  ;  10:  29;  Luke 
12  :  24.  The  child  of  God  who  feeds  his  cattle  well,  cer- 
tainly would  not  deny  ample  support  to  those  to  whom, 
under  God,  he  owes  the  salvation  of  his  own  soul  and  of 
those  of  his  household.  While  his  cattle  have  plenty,  he 
will  not,  or  at  least  he  ought  not,  put  off  hispastor  or  the 
Church's  missionaries  with  a  pittance!  He  that  ploweth 
...  he  that  thresheth.  These  terms  are  used  figuratively, 
for  the  work  of  the  ministers  of  the  Gospel.  The  thought 
is  :  As  in  the  earthly  sphere,  he  that  ploweth  plows  in 
hope  of  participating  in  the  bounty  of  the  harvest  that 
comes  as  the  result  of  God's  blessing  upon  his  work,  so 
in  the  spiritual  sphere,  the  laborer  should  expect  to  share 


lA.  11-14.]  PAUL'S  CELIBACY.  33 

in  all  the  blessings  with  which  God  blesses  those  to  whom 
he  preaches. 

Ver.  II.  If  we  have  sowed  spiritual  things,  etc.,  i.  e. 
bestowed  upon  you  the  more  important  blessings.  Carnal 
things,  viz.  food,  clothing,  money,  etc.  Even  when  such 
a  return  is  made,  it  is  entirely  disproportionate  to  the 
service  rendered. 

Ver.  12.  If  others  partake,  viz.  other  Christian  teachers 
who  very  justly  receive  support  from  you.  We  bear  a\\ 
things,  i.  e.  we  endure  all  the  labors  and  self-denials  that 
followed  from  refraining  to  exercise  this  right,  and  to 
demand  of  you  that  to  which  we  are  properly  entitled. 
That  we  may  cause  no  hindrance.  Since  he  knows  that 
the  exercise  of  this  right  was  sure  to  be  misinterpreted. 
His  motives  would  be  questioned;  his  service  of  Christ 
would  be  pronounced  mercenary.  In  the  case  of  a  settled 
pastor,  or  of  an  Apostle  or  missionary,  moving  within  a 
relatively  limited  sphere,  such  charges  could  more  readily 
be  disproved.  But  the  scope  of  Paul's  activity  rendered 
it  particularly  desirable  that  he  should  be  elevated  above 
all  efforts  to  gather  the  means  of  support  from  his  follow- 
ers, and  that  his  work  should  be  entirely  dissociated  from 
all  pecuniary  associations.  (Comp.  Acts  20  :  32,  33  ;  2 
Cor.  II  :  9.) 

Ver.  13.  They  which  minister.  He  recurs  to  his  argu- 
ment. His  willingness  to  forego  the  right  must  in  no 
way  be  regarded  as  a  forfeiture  of  it.  Besides  the  other 
proofs  he  had  given,  there  is  that  derived  from  the  O.  T., 
where  the  priests  retain  a  portion  of  the  sacrifices  (Numb. 
18  :  8-20).  They  which  wait  upon  the  altar  restates,  by 
way  of  explanation,  what  has  just  been  said. 

Ver.  14.  Did  the  Lord  ordain.  The  reference  in  "  Lord  " 
is  to  Christ.  His  declaration  of  this  principle  is  found  in 
Matt.  10  :  10  ;  Luke  10  :  7.  The  provision  made,  accord- 
3 


34  ^'  CORINTHIANS.  [ix.  15-18. 

ing  to  ver.  1 3,  in  the  O.  T.,  is  thus  shown  to  be  carried  over 
into  the  N.  T.,  and  thus  to  be  permanent. 

Vers.  15,  16.  Now  comes  the  application.  While  his  right 
cannot  be  questioned,  he  does  not  avail  himself  of  it. 
This  is  preparatory  to  the  conclusion  that  the  more  en- 
lightened Corinthians  should  show  like  consideration  for 
their  weaker  brethren,  and,  instead  of  pressing  their  rights, 
should  be  ready  to  forego  them.  Good  for  me  rather  to 
die.  Self-denial,  for  the  sake  of  the  brethren,  he  regards 
a  high  privilege,  more  valuable  than  even  life  itself.  My 
glorying,  i.  e.  his  preaching  the  Gospel  without  cost  to 
others,  and,  indirectly,  his  absolute  freedom  from  any 
suspicion  that  his  activity  as  an  Apostle  was  influenced 
in  any  way  by  mercenary  motives.  Never  was  there  a 
more  ambitious  man  than  Paul.  But  his  ambition  was 
not  a  selfish  one,  it  was  bent  upon  accomplishing  the  ut- 
most that  human  strength,  as  the  organ  of  God's  grace, 
could  effect  for  the  advancement  of  the  kingdom  of  God. 
This  is  the  sole  ground  of  his  glorying.  His  ceaseless 
activity  as  a  preacher  did  not  give  any  such  ground. 
If  I  preach,  I  have  nothing  to  glory  of.  For  his  preach- 
ing is  not  a  matter  of  free  choice  ;  it  is  one  of  absolute 
duty.  His  call  as  an  Apostle  determined  that  ;  although 
it  allowed  him  the  needed  support  as  a  return  for  his 
services.  If  he  refuse  to  preach,  he  casts  himself  away 
from  the  grace  of  God  in  Christ ;  but  if  he  should  receive 
support,  he  would  be  only  accepting"  what  is  his  due. 

Vers.  17,  18.  I  have  a  reward.  No  performance  of 
what  was  an  absolute  command  could  claim  any  reward 
in  the  strict  sense  of  the  term.,  A  stewardship.  (Comp. 
ch.  4  :  I  ;  Acts  20 :  24.)  What  then  is  the  reward  ?  Not 
any  treasure  of  merit  laid  up  in  everlasting  life,  but  simply 
to  have  no  reward.  A  seeming  paradox  :  My  reward  is 
to  have  no  reward,  i.  e..:  It  is  suf^cient  reward  to  know  that 


IX.  19-21.]  PAUL'S  ADAPTATIONS.  35 

I  have  received  no  earthly  compensation  whatever  for 
having  preached  the  Gospel,  Not  to  use  to  the  full,  as 
in  7:  31.  Observe  the  new  light  shed  upon  this  passage 
by  the  change  of  translation  from  A.  V.  Paul  would  not 
have  "  abused  his  power  "  by  accepting  compensation, 
but  declining  it,  he  does  not  use  to  the  full  his  right. 

Ver.  19.  Thought  I  was  free,  etc.,  i.  e.  :  By  not  using 
to  the  full  his  freedom,  he  was  able  to  bring  a  larger 
number  of  persons  under  the  power  of  the  Gospel,  and  to 
convert  them  to  Christ.  In  thus  not  assertinghis  freedom, 
he  made  himself  the  servant  of  all,  i.  e.  enslaves  himself 
to  all.     (Comp.  Phil.  2  :   5-8.) 

Ver.  20.  The  "all"  of  ver.  19  next  analyzes  or  groups 
into  three  classes  :  i.  Jews  ;  2.  Gentiles  ;  3.  weak  Christians. 
To  the  Jews,  I  became  as  a  Jew,  i.  e.  he  complied  with 
Jewish  customs  that  were  not  obligatory  upon  one  who 
was  entrusted  with  the  Gospel.  Such  was  his  use  of  cir- 
cumcision in  the  case  of  Timothy  (Acts  16  :  3);  his  vow 
(Acts  18  :  18) ;  his  ceremonial  purification  (Acts  21  :  26)  ; 
his  claim  to  be  a  Pharisee  (Acts  23  :  6).  That  I  might 
gain  the  Jews.  Not  that  he  might  deceive  them  con- 
cerning his  real  character,  but  that  he  might  disarm 
their  prejudices  by  his  willingness  to  comply  with  all 
adiaphora,  or  matters  in  themselves  morally  indifferent, 
that  were  characteristic  of  Judaism.  Under  the  law,  i.  e.  : 
Those  who  regard  themselves  still  under  obligations  to 
comply  with  all  the  demands  of  the  Ceremonial  Law. 

Ver.  21.  Them  that  are  without  law,  i.  e.  the  Gentiles. 
When  among  them,  he  was  ready  to  abstain  from  all  the 
innocent  usages  of  Judaism,  even  though  such  as  in  them- 
selves he  might  prefer.  (See  Gal.  2  :  3,  12,  13.)  His  teach- 
ing in  the  Hellenic  form,  as  in  Acts  17,  is  correctly  cited 
by  Meyer  as  an  instance.  Not  being  without  law.  Al- 
though free  from  any  obligation  to  the  Ceremonial  Law, 


36  /•  CORINTHIANS.  [ix.  22. 

he  was  not  independent  of  all  legal  obligation.  He  did 
not  act  arbitrarily.  In  all  things,  he  subjected  himself  to 
the  will  and  command  of  Christ.  This  had  elevated  him 
above  obligation  to  all  ceremonial  ordinances,  even  though, 
in  his  freedom,  he  might  choose  to  use  them.  A  princi- 
ple determines  him  even  in  his  use  and  disuse  of  what  is 
a  matter  of  indifference.  It  is  the  impulse  of  the  presence 
within  him  of  his  Saviour  (Gal.  2  :  20).  "  It  is  the  duty  of 
the  minister  of  the  Word  to  adapt  himself  to  his  hearer, 
not  indeed  in  doctrine,  but  in  his  outward  life  and  con- 
versation ;  not  that  he  is  to  assent  to  and  approve  the 
wrong  which  they  commit,  but  in  those  matters  which  do 
not  do  violence  to  conscience,  and  which  pertain  to  the 
outward  life  ;  according  to  the  example  of  Paul,  in  this 
passage,  and  of  Christ  who  in  His  sermons  adapted  Him- 
self to  the  capacity  of  His  hearers,  and  explained  the 
mysteries  of  the  kingdom  of  God  by  well-understood 
illustrations  "  (BALDWIN).  That  I  might  gain.  His  one 
end  is  not  to  assert  his  rights,  or  use  his  freedom,  but  to 
win  men  to  Christ.  To  this  end,  he  constantly  employs 
subordinates  and  enslaves  his  freedom. 

Ver.  22.  To  the  weak,  I  became  weak.  (Comp.  Rom. 
15  :  I.)  The  reference  is  to  weak  and  prejudiced  Chris- 
tians, for  whose  infirmities  he  made  allowance,  and,  so  far 
as  was  possible  without  strengthening  them  in  their  error, 
complied  with  their  wishes.  (Comp.  i  Thess.  2  :  7.)  It 
was  unnecessary  for  Paul  to  state  that  there  were  limita- 
tions to  this  law  of  Christian  expediency.  Every  one  who 
knew  him  was  aware  that  where  any  principle  was  at 
stake,  Paul  would  not  yield  an  hair's-breadth.  His  all 
things  to  all  men  was  not  that  of  the  man  without  posi- 
tive convictions,  but,  on  the  contrary,  that  of  one  who 
was  so  firm  and  assured  of  his  principles,  that  he  was 
never  concerned  about  the  surrender  of  a  pure  accidental 


IX.  23,  24-]  THE  GRECIAN  GAMES.  37 

matter,  when  the  substance  was  retained.  "Thus  Paul 
yields  and  gives  way  to  the  weak  in  food  and  times  or 
days  (Rom.  14  :  6).  But  to  the  false  Apostles  who 
wished  to  impose  these  upon  consciences  as  necessary 
things,  he  will  yield  not  even  in  those  things  which  in 
themselves  are  adiaphora  (Col.  2  :  16);  and  when  Paul 
and  Barnabus  yielded  to  a  certain  extent,  Paul  openly 
reproves  them  as  those  who  have  not  walked  aright, 
according  to  the  truth  of  the  Gospel  (Gal.  2  :  ii,  sqq.)." 
{Formula  of  Concord,  p.  646.) 

Ver.  23.  All  things  for  the  gospel's  sake.  Upon  this 
one  object  all  his  interests  centre.  The  progress  of  the 
Gospel  is  the  all-absorbing  end  of  all  his  thoughts  and 
efforts.  That  I  may  be  a  joint  partaker  thereof.  Note 
the  humility  of  the  expression  :  "  He  who  labored  more 
than  all  others,  has  yet  in  view  no  higher  reward  for  him- 
self than  just  the  salvation  common  to  all  believers  " 
(Meyer). 

3.  Dangers  from    the   Exaggeration    of  the    Claims    of 
Liberty  (9  :  24 — 10  :  13). 

((^r.)  Illustration  from  the  Grecian  Games. 

24-27.  Know  ye  not  that  they  which  run  in  a  race  run  all,  but  one  re- 
ceiveth  the  prize  .''  Even  so  run,  that  ye  may  attain.  And  every  man  that 
striveth  in  the  games  is  temperate  in  all  things.  Now  they  ito  it  to  receive 
a  corruptible  crown;  but  we  an  incorruptible.  I  therefore  so  run,  as  not 
uncertainly;  so  fight  I,  as  not  beating  the  air:  but  I  buffet  my  body,  and 
bring  it  into  bondage :  lest  by  any  means,  after  that  I  have  preached  to 
others,  I  myself  should  be  rejected. 

Ver.  24.  Paul  next  suggests  that  the  bold  assertion  of 
all  the  claims  of  personal  liberty,  and  the  demand  to  use 
them  to  the  full,  without  regard  to  the  weaknesses  of 
brethren,  is  attended  with  peril.  The  Christian  must 
never  be  absolutely  secure  of  his  position  until  the  close 


gS  /■  CORINTHIANS.  [ix.  25,  26. 

of  life.  He  may  begin  the  course,  and  be  still  in  it,  and, 
nevertheless,  at  last  fail  to  complete  it.  Know  ye  not 
that  they  which  run  in  a  race.  The  proximity  of  Corinth 
to  the  site  of  the  Isthmian  Games,  nine  miles  distant, 
makes  it  clear  that  the  allusion  was  well  understood. 
The  point  of  comparison  lies  in  the  fact  that  not  all  that 
entered  the  course  received  the  prize.  Unlike  in  these 
games,  however,  the  victory  of  one  is  not  gained  at  the 
expense  of  others.  Here  the  figure  does  not  apply. 
Many  may  gain  the  prize.  All  would  gain  it,  if  they 
would  only  persevere  until  the  end  of  the  course.  But 
the  figure  applies,  in  so  far  as  many  who  begin  the  course 
fail  to  continue  it,  and  thus  do  not  reach  the  goal.  "  It 
is  not  enough  that  one  believe  and  run  in  Christ's  course, 
but  he  must  lay  hold  of  eternal  life,  as  Christ  says  (Matt. 
24:  13):  '  He  that  shall  endure  until  the  end,  the  same 
shall  be  saved,'  and  St.  Paul  (i  Cor.  10  :  12) :  *  Let  him 
that  thinketh  he  standeth,  take  heed  lest  he  fall ' " 
(Luther). 

Ver.  25.  Is  temperate  in  all  things.  The  contestants 
at  the  games  were  forbidden  every  form  of  sensual  indul- 
gence for  ten  months  preceding  the  contests.  The  line 
of  Horace  in  the  Ars  Poctica  (ver.  412)  is  well  known  to 
classical  students.  A  corruptible  crown,  viz.  a  garland 
of  pine  or  ivy  leaves.  An  incorruptible,  viz.  everlasting 
life  (2  Tim.  4:8;  James  i  :  12  ;  i  Pet.  5:4;  Rev.  2  :  10 ; 
comp.  I  Pet.  I  :  4). 

Ver.  26.  I  therefore  so  run.  He  takes  himself  as  an 
example.  As  not  uncertainly.  He  has  the  goal  clearly 
before  him.  There  is  no  uncertainty  in  his  mind  as  to 
the  course  to  be  pursued.  He  is  not  led  by  selfish  con- 
siderations to  hesitate  and  seek  circuitous  routes.  Straight 
as  an  arrow  to  the  mark,  he  hastens  onward.  As  not 
beating  the  air.     As  a  boxer,  he  knows  his  opponent 


IX.  27.]  BODIL  Y  DISCITLINE.  39 

well,  and  how  to  overcome  all  his  skill,  so  that  every 
blow  may  count.  Again  it  is  his  directness  of  aim  that 
overcomes  all  opposition.  As  Bengel  suggests,  he  re- 
gards the  contest  as  a  serious  matter,  and  not  mere  practice 
or  exercise. 

Ver.  27.  But  I  buffet  my  body.  Lit.  :  "  Beat  it  black 
and  blue,"  i.e.  subdue  it  by  self-denials  and  hardships. 
"  Body  "  as  in  Rom.  8:13.  "By  subduing  the  body,  he 
means  not  only  the  suppressing  of  carnal  lust,  but  every 
temporal  thing  in  which  we  have  bodily  pleasure,  as 
honor,  fame,  property,  etc."  (Luther).  This  carries 
out  the  figure  of  the  temperance  referred  to  in  ver.  25, 
and  recurs  to  the  thought  running  through  the  entire 
chapter  of  the  self-denial  which  the  Christian  should 
practise  in  matters  that  in  themselves  are  clearly  legiti- 
mate, and  the  readiness  with  which  he  should  waive  the 
exercise  of  rights  which  are  undeniably  his.  I  myself 
should  be  rejected.  A  clear  declaration  of  the  possibility 
of  such  a  fall  from  the  grace  of  the  Gospel  as  would 
result  in  his  eternal  ruin.  The  regenerate  may  fall  from 
the  grace  of  God  and  become  reprobate.  "  He  who  does 
not  tame  the  body,  preaches  in  such  a  way  that  he 
himself  shall  be  condemned,  even  though  he  preaches 
aright  "  (LUTIIER).  The  explanation  which  Calvin  pro- 
posed to  substitute  for  this  is  worthy  of  note.  "  My  life 
should  be  a  rule  to  others.  I  strive,  therefore,  so  to  con- 
duct myself  that  my  life  and  works  may  not  contradict 
my  doctrine,  and  that  thus  I  may  not,  to  my  great 
disgrace  and  with  grievous  offence  to  my  brethren,  neg- 
lect those  things  which  I  require  of  them."  The  note 
of  Alford  throws  much  light  on  the  passage :  "  An 
examination  of  the  victorious  combatants  took  place  after 
the  contest,  and  if  it  could  be  proved  that  they  had  con- 
tended unlawfully,  or  unfairly,  they  were  deprived  of  the 


40  /.  CORINTHIANS.  [x.  i. 

prize,  and  driven  with  disgrace  from  the  games.  So  the 
Apostle,  if  he  had  proclaimed  the  laws  of  the  combat  to 
others,  and  not  observed  them  himself,  however  success- 
ful he  might  apparently  be,  would  be  personally  rejected 
as  adokiinos  in  the  great  day.  And  this  he  says  with  a 
view  to  show  them  the  necessity  of  more  self-denial,  and 
less  going  to  the  extreme  limit  of  their  Christian  free- 
dom." 

(/?.)    Warning  from  O.  T.  History  (lo  :  1-13). 

1-13.  For  I  would  not,  brethren,  have  you  ignorant,  how  that  our 
fathers  were  all  under  the  cloud,  and  passed  through  the  sea ;  and  were  all 
baptized  unto  Moses  in  the  cloud  and  in  the  sea;  and  did  all  eat  the  same 
spiritual  meat;  and  did  all  drink  the  same  spiritual  drink:  for  they  drank 
of  a  spiritual  rock  that  followed  them  :  and  the  rock  was  Christ.  Howbeit 
with  most  of  them  God  was  not  well  pleased :  for  they  were  overthrown  in 
the  wilderness.  Now  these  things  were  our  examples,  to  the  intent  we 
should  not  lust  after  evil  things,  as  they  also  lusted.  Neither  be  ye 
idolaters,  as  were  some  of  them ;  as  it  is  written,  The  people  sat  down  to 
eat  and  drink,  and  rose  up  to  play.  Neither  let  us  commit  fornication,  as 
some  of  them  committed,  and  fell  in  one  day  three  and  twenty  thousand. 
Neither  let  us  tempt  the  Lord,  as  some  of  them  tempted,  and  perished  by 
the  serpents.  Neither  murmur  ye,  as  some  of  them  murmured,  and  per- 
ished by  the  destroyer.  Now  these  things  happened  unto  them  by  way  of 
example ;  and  they  were  written  for  our  admonition,  upon  whom  the  ends 
of  the  ages  are  come.  Wherefore  let  him  that  thinketh  he  standeth  take 
heed  lest  he  fall.  There  hath  no  temptation  taken  you  but  such  as  man 
can  bear :  but  God  is  faithful,  who  will  not  suffer  you  to  be  tempted  above 
that  ye  are  able  ;  but  will  with  the  temptation  make  also  the  way  of  escape, 
that  ye  may  be  able  to  endure  it. 

The  great  theme  of  this  section  is  that  many  who  have 
enjoyed  great  spiritual  privileges  have  failed  to  remain 
in  the  grace  of  God,  and  have,  finally  been  rejected  of 
Him.  Comp.  on  this  entire  section  the  following  psalms, 
which,  besides  the  fuller  accounts  in  the  Books  of  Moses, 
seem  to  have  been  in  Paul's  mind  when  he  wrote,  viz. 
Ps.  78,  105,  io6,  136. 


X.  I,  2.]  BAPTISM  UNTO  MOSES.  4I 

Ver.  I.  I  would  not  have  you  ignorant.  A  frequent 
expression  of  St.  Paul.  (Sec  e.  g.  Rom.  i  :  13.)  Brethren 
is  frequently  employed  to  introduce  an  earnest  appeal. 
Five  instances  of  great  privileges  are  then  enumerated. 
Our  fathers.  This  does  not  imply  that  all  to  whom  he  is 
writing  were  Jews.  As  the  Christian  is  the  successor  of 
the  Israelite  Church,  the  fathers  among  the  Jews  were  the 
predecessors  of  Christians.  Were  all  under  the  cloud. 
The  pillar  of  cloud  in  the  wilderness  (Ex,  13:  21;  Ps. 
105  :  39).     Passed    through  the  sea  (Ex.    14  :  22  ;  Ps. 

78:  13). 

Ver.  2.  Were  all  baptized.  The  reference  is  to  the 
assurance  of  God's  favor  which  they  had  received,  and 
their  solemn  consecration  to  God's  service  that  had  been 
attested,  by  these  external  signs,  as  seals.  Details  of 
baptism  are  sometimes  traced  in  the  passage  through  the 
Red  Sea,  which  carry  the  figure  far  beyond  what  we  be- 
lieve is  here  taught.  The  fundamental  exception  of  bap- 
tism as  taught  in  Rom.  6:3;  Gal.  3  :  27,  is  here  in  mind. 
Both  the  cloud  and  the  miraculous  passage  through  the 
sea  testified  to  God's  love  to  every  one  of  the  Israelites, 
and  that  all  the  Divine  power  was  directed  to  the  service 
of  His  highest  good.  "Baptized,  i.  e.  received  by  external 
testimonies,  the  cloud  covering  the  people,  and  the  waves 
standing  in  the  sea.  These  miracles  were  sacraments 
testifying  to  the  reception  of  the  people  "  (Melanch- 
tiion).  Unto  (lit.  "  Into ")  floses.  Certainly  not  into 
the  person  of  Moses,  as  elsewhere  we  are  said  to  have 
been  baptized  into  Christ ;  but  into  the  promises  and 
favor  of  God,  as  declared  through  Moses,  and  with  a  conse- 
cration to  the  Word  of  God,  as  proclaimed  through  Moses. 
Moses  stood  before  the  people  as  representative  of  God. 
CiiRYSOSTOM  dwells  here  on  the  confidence  which  the 
people  displayed  in  Moses  when  they  ventured  to  pass 


42  /•  CORINTHIANS.  [x.  3, 4. 

between  the  walls  of  water,  as  he  commanded  and  pre- 
ceded them.  They  left  all  the  world  behind  them,  they 
suppressed  all  their  doubts  and  fears  as  they  left  the 
shores  and  passed  through  the  way  made  in  the  waters, 
because  the  Divine  commission  of  Moses  had  been  at- 
tested by  such  numerous  signs  that  they  could  not  dis- 
pute it,  and  they  were  carried  forward  by  the  impulse 
and  authority  of  his  inspired  personality,  so  that  they 
could  not  resist  it. 

Vef.  3.  The  same  spiritual  meat,  viz.  the  manna  (Ex. 
16  :  13-15).  The  thought  of  the  original  is,  "The  same 
meat,  and  that,  spiritual  meat."  (Comp.  Ps.  78  :  25.) 
It  is  called  "spiritual,"  because  not  from  an  earthly,  but 
from  a  heavenly  source  ;  it  came  to  them,  not  in  a  natural, 
but  a  supernatural,  way.  The  manna  was  then  more 
than  the  mere  means  of  bodily  sustenance ;  it  was  a  clear 
attestation  of  the  Divine  favor,  and  of  the  existence  of 
supernatural  agencies  always  in  store  for  the  blessing 
of  those  trusting  in  God's  promises.  Thus  every  drop 
of  manna  eaten  had  a  truly  sacramental  character. 

Ver.  4.  The  same  spiritual  drink.  The  water  which 
was  miraculously  supplied  when  Moses  smote  the  rock 
(Ex.  17:1-6;  Numb.  20:2-11).  "Spiritual"  in  the 
same  sense  as  in  ver.  3.  A  spiritual  rock,  i.  e.  :  After  all, 
it  was  not  the  rock  that  was  the  real  source  of  the  water 
that  was  thus  given,  but  it  was  the  wonder-working  power 
of  Christ,  the  gracious  Intercessor  between  God  and  sin- 
ful man,  who  constantly  intervened  when  the  necessities 
of  His  people  were  present.  Even  in  the  O.  T.,  He  was 
ever  present  to  bring  deliverance.  That  followed  them. 
Not  "  the  chain  of  mountains  along  which  they  made 
their  journey  "  (Mel.)  ;  the  reference  is  to  the  "  Spiritual 
Rock  "  ;  it  was  Christ  who  attended  and  followed  them 
whithersoever  they  went.     (Comp.  Ex.  23  :  20  ;    32  :  34.) 


X.  5.  6.]  O.   T.  SACRAMENTS.  43 

The  water  that  came  from  the  rock  was  a  pledge  of  His 
presence  and  favor.  Every  draught  of  water  had,  there- 
fore, a  sacramental  character,  in  assuring  the  person  who 
drank  that  he  was  included  in  the  Divine  mercy.  As 
vcr.  2  has  baptism  in  mind,  so  vers.  3,  4  manifestly  look 
towards  the  Lord's  Supper,  which  the  Apostle  is  about  to 
mention  in  ver.  10.  "  If  the  N.  T.  had  more  sacraments, 
Paul  would  have  drawn  some  resemblance  for  the  others 
also  "  (Bengel). 

Ver.  5.  God  was  not  well  pleased,  i.  e.  although  all  en- 
joyed these  signal  displays  of  iJivine  mercy,  although 
each  individual  among  them  had  the  pledge  of  God's 
favor,  yet  the  great  majority  did  not  avail  themselves  of 
these  privileges.  They  did  not  realize  fully  what  they 
meant,  and,  under  the  strain  of  the  trials  of  the  journey, 
they  lost  faith,  and  abandoned  the  service  of  God  to 
which  they  had  been  solemnly  consecrated.  They  were 
overthrown  in  the  wilderness,  Joshua  and  Caleb  alone 
of  those  above  twenty  years  of  age  entering  the  Holy 
Land.     (Comp.  Num.  14  :  29  seq.  ;  26  :  64 ;   Ps.  106  :  26; 

Heb.  3:.i7-) 

Ver.  6.  Were  written  for  our  examples.     Lit.  :  "These 

things  were  types  for  us."    (Comp.  5:11.)    While,  by  this, 

it  is  not  meant   that  the  history  is   not  true,  but  must  be 

spiritualized,  he   means  to  say  that  all  the  details  of  the 

history  of    Israel    should   be    studied  and  laid    to  heart 

(Rom.  15:4).     The  Old  Testament  has  still  its  place  in 

the  thought  and  preaching  of  the  Christian  Church.     The 

argument  is  actually  from  less  to  greater,  as  in  Heb.  2  :  2, 

3.     They  had  the  same  assurance  of  God's  favor  that  wc 

have,  only  in   a  less  clear  and  feebler  way.     But  if  with 

this  assurance  they  fell,  our  danger  is  the  same,  only  our 

fall  will  be  all  the  greater,  as  our  privileges  are  more.     P'ivc 

modes  of  temptation  arc  then  enumerated,  corresponding 


44  /•   CORINTJJIANS.  [x.  7,  8. 

to  the  five  forms  of  privileges  in  vers.  1-3.  As  they  also 
lusted.  Paul  begins  at  the  root.  The  lust  for  evil  things 
is  the  source  of  all  other  sins  (James  i  :  14).  The  desire 
for  anything  contrary  to  God's  will  is  lust.  The  inci- 
dent in  Numb.  11:4  gives  only  one  form  of  this  lust, 
although  that  is  a  striking  one.  The  spiritual  food,  the 
manna,  is  despised,  and  the  flesh,  which  the  Egyptians 
have,  is  desired.  The  warning  here  is,  that  all  longing 
to  be  as  the  heathen  are,  and  to  have  what  the  Gentiles 
have,  when  God's  appointed  means  do  not  bring  them, 
must  be  suppressed.  But  even  the  exercise  of  Christian 
liberty  with  off'ence  to  the  brethren  is  an  evil  thing. 
(See  Rom.  14  :  20.) 

Vcr.  7.  Neither  be  (lit.  "  become ")  idolaters.  The 
danger  to  which  those  persons  would  be  peculiarly  liable, 
who  would  join  in  festivals  in  honor  of  a  heathen  god,  to 
conciliate  the  favor  or  escape  the  hatred  of  the  heathen. 
The  historical  allusion  is  found  in  Ex.  32  :  6.  In  the 
incident  there  related,  the  children  of  Israel  do  not  at- 
tempt to  repudiate  the  worship  of  Jehovah,  but  only  to 
worship  Him  under  a  visible  figure  in  the  golden  calf, 
thus  conforming  their  worship  of  Jehovah  to  that  of  the 
nations  about  them.  But  even  to  worship  Jehovah  in  a 
way  that  He  has  prohibited,  or  not  prescribed,  is  no  better 
than  idolatry.  Thus  those  who  abuse  Christian  liberty, 
so  as  to  urge  their  liberty  as  a  pretext  for  conformity 
with  worldliness  or  false  religions,  must  come  under  the 
condemnation  belonging  to  these  forms  of  ungodliness. 
Eat,  drink,  play,  referring  to  the  banquets  and  games  in 
honor  of  the  golden  calf,  such  as^  their  neighbors  had  in 
honor  of  their  deities. 

Ver.  8.  Neither  let  us  commit  fornication.  Notice 
change  of  person  from  ver.  7.  This  Epistle  shows  that 
in  the  Corinthian  Church  there  was  already  this  sin,  and 


X.  9,  lo.]  FALLING  FROM  GRACE.  45 

that  the  Church  participated  in  the  guilt  by  refraining 
from  the  administration  of  discipHne.  But  the  sin  of 
vcr.  7  probably  had  not  been  committed.  Fornication, 
closely  connected  with  idolatry,  was  a  sin  for  which  the 
temptations  at  Corinth  were  particularly  strong.  Fell  in 
one  day  three  and  twenty  thousand.  The  account  in 
Num.  25  :  9  says  24,000.  The  divergence  is  of  no  signifi- 
cance. If  the  number  had  been  23,600,  a  person  speak- 
ing in  round  numbers  might  have  truthfully  said  24,000 
from  the  nearer  thousand,  or  23,000,  in  order  to  be  within 
the  number.  The  probability,  however,  is  that  Paul 
quotes  from  memory,  it  being  immaterial  as  to  whether 
the  exact  number  be  given  or  not,  and  divine  inspiration 
not  being  furnished  for  purposes  of  mathematical  accuracy 
in  regard  to  matters  not  affecting  the  correctness  of  the 
argument  or  statements  of  the  facts  of  God's   revelation. 

Ver.  9.  Let  us  not  tempt  the  Lord,  i.  e.  "  test 
His  power  presumptuously,  or  with  secret  unbelief." 
(See  ScilyEFFER  on  Matt.  4  :  4.)  In  Num.  14  :  22,  the 
children  of  Israel  are  said  to  have  tempted  God  ten 
times.  Examples  of  this  temptation,  or  trial  of  the  pa- 
tience, or  avenging  power  of  God,  are  given  in  Ex.  17  : 
2,  7  ;  Num.  21  :  5,  6.  The  application  here  is  to  the 
trial  of  God's  patience,  by  the  tendency  of  reverting  to 
sins  belonging  to  their  former  heathen  life,  under  the 
plea  of  the  maintenance  of  their  liberty  in  Christ. 

Ver.  10.  Neither  murmur  ye.  The  reference  is  to 
the  murmuring  against  Moses  and  Aaron  (Num.  16  :  41), 
with  an  implied  reference  to  the  course  of  the  Corin- 
thians with  respect  to  Paul,  and  then,  in  both  cases,  the  re- 
bellion against  God,  in  the  dishonor  shown  His  servants 
Luke  10  :  16.  Were  destroyed  by  the  destroyer.  Ac- 
cording to  Num.  16  :  46-49,  14,700  of  the  people  fell 
by  the  plague.     Here,  as  in  2  Sam.  24  :  16,  mention  is 


46  I.CORINTHIANS.  [x.  11-13. 

made  of  the  Divine  agent  who  inflicts  the  penalty. 
(Comp.  Ex.  12  :  23.) 

Ver.  II.  By  way  of  example.  (Comp.  v.  6.)  For  our 
admonition.  (Comp.  Rom.  15:4;  ch.  9  :  10.)  The  ends  of 
the  ages.  (Sec  Hcb.  9  :  26.)  Comp.  with  "  fubiess  of 
the  time."  (Gal.  4  :  4),  and  "  fulness  of  the  times"  (Eph. 
I  :  10).  Every  past  period  of  the  world's  history  has  had 
its  goal.  The  ages  are  like  plants  that  spring  up,  bud, 
blossom,  bear  seed,  and  then  die,  the  goal  being  in  the 
seed,  which,  in  turn,  is  the  goal  of  a  new  plant.  Each 
age  is  thus  the  goal  of  its  predecessor.  This  is  then  one 
final  goal  toward  which  all  tend.  The  N.  T.  dispensa- 
tion marks  the  consummation  of  the  history  of  the  world, 
awaiting  the  end  of  the  present  order  in  the  appearance 
of  the  Lord  in  glory.  It  is  the  last  chapter  of  the  book. 
The  application  here  is  that,  in  this  age,  all  the  privileges, 
as  well  as  all  the  dangers,  culminate.  We  know  the  goal 
of  the  past,  as  those  who  lived  in  those  ages  could  not, 
and  can  be  instructed  by  its  examples  as  even  contempo- 
raries could  not. 

Ver.  12.  A  warning  against  a  security  that,  under  the 
persuasion  of  its  liberty,  is  betrayed  into  sins  that  involve 
the  loss  of  divine  grace.  The  Christian,  by  his  self-con- 
fidence, may  become  a  reprobate.  The  fall  of  Peter  fur- 
nishes an  example  ;  only  Peter's  return  is  by  no  means 
sure  to  be  repeated. 

Ver.  13.  As  man  can  bear.  Lit.  "such  as  is  human." 
Not  that  man  could  bear  it  by  his  own  strength  ;  for  our 
contest  is  with  superhuman  powers  (Eph.  6  :  12).  But  a 
Christian  man,  having  God's  grace,  is  more  than  an  equal 
to  his  enemies,  as  long  as  his  confidence  is  in  Christ,  and 
not  in  himself.  God  is  faithful,  i.  e.  :  He  can  be  de- 
pended upon  to  keep  all  His  promises.  He  will  never  de- 
sert the  tempted  one  who  trusts  Him.     If  man  falls,  it 


X.  i4-i6.]  THE  LORD'S  SUPPER.  47 

will  be  through  no  fault  of  God  (James  1:3;  comp.  2 
Thess,  3  :  3).  Will  not  suffer  above,  etc.  Every  temp- 
tation comes,  therefore,  by  God's  permission  (Job  i  :  10- 
12),  and  is  entirely  within  the  knowledge  and  beneath 
the  control  of  God,  who  seeks,  by  the  permission  of  the 
temptation,  to  develop  Christian  character,  and  to  impart 
a  blessing  (Rom.  5:3-5;  8  :  35-37;  i  Pet.  1:7;  James 
1:12).  The  way  of  escape,  viz.  by  always  supplying  the 
weapon  whereby  the  assaults  of  the  tempter  may  be  suc- 
cessfully resisted.     (See  Eph.  6:13  sqq.) 


4.    TJie  Lord's  Supper,   a    Warjiing  against  Compromises 
zvith  Idolatry  (10  :  14-22). 

14-22.  Wherefore,  my  Ijcloved,  fiee  from  idolatry.  I  speak  as  to  wise 
men  ;  judge  ye  what  I  say-  The  cup  of  blessing  which  we  bless,  is  it  not 
a  communion  of  the  blood  of  Christ  ?  The  bread  which  we  break,  is  it  not 
a  communion  of  the  body  of  Christ  ?  seeing  that  we,  who  are  many,  are  one 
bread,  one  Ijody  :  for  we  all  partake  of  the  one  bread.  IJehold  Israel  after 
the  flesh:  have  not  they  which  eat  the  sacrifices  communion  with  the  altar? 
What  say  I  then .-'  that  a  thing  sacrificed  to  idols  is  anything,  or  that  an 
idol  is  anything.''  But  I  say,  that  the  things  which  the  Gentiles  sacrifice, 
they  sacrifice  to  devils,  and  not  to  Ood  :  and  I  would  not  that  ye  should 
have  communion  with  devils.  Ye  cannot  drink  the  cup  of  the  Lord,  and 
the  cup  of  devils  :  ye  cannot  partake  of  the  table  of  the  Lord,  and  of  the 
table  of  devils.  Drdo  we  provoke  the  Lord  to  jealousy  .''  are  we  stronger 
than  he  ? 

Ver.  14.  Flee  from  idolatry,  i.  e.  :  Carefully  avoid  all 
contact  with  it.  Do  nothing  by  which  your  irreconcil- 
able hostility  to  it  may  be  concealed. 

Ver.  15.  !  speak  as  to  wise  men.  An  appeal  to  the 
Corinthians  as  to  men  of  good  common  .sense.  He  does 
not  attempt  to  demand  obedience  upon  his  Apostolic 
authority  ;  but  sidDinits  the  case  to  their  judgment. 

Ver.  16.  The  cup  of  blessing.  The  cup  over  which  the 
blessing  in  the  Lord's  Supper  is  said,  viz.  the  consecrated 


48  /.  CORINTHIANS.  [x.  i6. 

cup ;  used,  according  to  a  well-known  figure,  for  the  con- 
secrated wine.  Which  we  bless.  The  sacramental  con- 
secration. (See  Matt.  26 :  26  ;  Mark  14:  23.)  "Observe 
the  first  person  plural  is  the  same  throughout  ;  the  bless- 
ing of  the  cup  and  the  breaking  of  the  bread,  the  acts  of 
consecration,  were  not  the  acts  of  the  minister,  as  by  any 
authority  peculiar  to  himself,  but  only  as  the  representa- 
tive of  the  whole  Christian  congregation  "  (Alford). 
The  consecration  occurs  by  the  application  of  the  word  of 
God  with  prayer  (i  Tim.  4  :  5).  "  In  the  administration  of 
the  Holy  Supper  the  words  of  institution  should  be  pub- 
licly spoken  or  sung,  distinctly  and  clearly,  and  should  in 
no  way  be  omitted  :  i.  That  obedience  may  be  rendered 
to  the  command  of  Christ  *  This  do.'  2.  That  the  faith  of 
the  hearers  concerning  the  nature  and  fruit  of  this  sacra- 
ment (concerning  the  presence  of  the  body  and  blood  of 
Christ,  concerning  the  forgiveness  of  sins  and  all  benefits 
which  have  been  purchased  by'the  death  and  shedding  of 
the  blood  of  Christ,  and  arc  bestowed  upon  us  in  Christ's 
testament)  may  be  excited,  strengthened,  and  confirmed 
by  Christ's  word.  3.  That  the  body  and  blood  of  Christ 
may  therewith  be  administered,"  etc.  {Formula  of  Con- 
cord, p.  616).  "The  consecration  occurs  when,  by  the 
recitation  of  the  words  of  the  Lord's  Supper,  we  recall 
the  minds  of  communicants  to  the  first  blessing  which 
once  proceeded  from  the  mouth  of  Christ,  whereby  He 
consecrated  the  cup  of  blessing  for  the  communication  of 
His  precious  blood — the  force  of  which  blessing  lasts  even 
to  the  present  time,  and  is  recalled  to  our  memories  by 
the  recitation  of  the  words  of  institution  "  (HUNNIUS). 
A  communion  of  the  blood  of  Christ,  i.  e. :  A  sharing  or 
participation  in  the  blood  of  Christ.  The  meaning  is  that 
by  drinking  of  the  consecrated  wine,  with  it  we  become 
partakers  of  the  blood  of  Christ.     The  Greek  word  prop- 


X.  i;.]  THE  LORD'S  SUPPER.  49 

erly  speaking  does  not  mean  "  communication ; "  and 
yet,  since  the  cup  is  the  sharing  in  Christ's  blood,  no 
violence  is  done  the  meaning  by  declaring  that  the  cup  is 
a  means  of  communicating  or  imparting  Christ's  blood, 
or  a  communication  of  the  blood.  "  He  who  drinks  of 
this  cup  is  a  partaker  of  the  blood  of  Christ  "  (Bengel). 
The  bread  which  we  break.  The  breaking  of  the  bread 
was  only  preliminary  to  the  distribution.  The  meaning, 
therefore,  is  :  The  bread  which  we  distribute.  That 
which  originally  belonged  to  one  loaf  is  shared  by  many ; 
and  in  that  distribution,  it  is  made  the  means  whereby 
those  receiving  it  become  partakers  also  of  Christ's  body. 
Ver.  17  introduces  a  supplementary  thought.  The 
Lord's  Supper  is  more  than  a  communion  or  participating 
in  Christ's  body  and  blood.  It  is  a  communion  with  one 
another,  of  those  who  partake  of  the  bread  and  wine. 
As  there  is  in  the  Lord's  Supper  only  one  bread  and 
one  body,  no  one  partakes  of  these  in  an  isolated  way. 
The  one  bread  and  the  one  body  unite  and  incorporate 
the  many  communicants  with  one  another.  We  regard 
the  Apostle  as  assuming  that  all  are  believing  communi- 
cants. The  question  of  the  communion  of  the  unworthy 
does  not  enter  until  in  the  next  chapter.  He  is  writing 
to  his  "beloved  "  in  Christ  Jesus  (ver.  14),  concerning  the 
peculiar  bond  which  unites  them  by  partaking  of  the 
Lord's  Supper,  in  order  to  warn  them  of  a  somewhat 
similar  bond  which  unites  those  who  partake  of  the 
heathen  sacrifices,  and  to  urge  them  against  all  such  con- 
tamination and  fellowship.  The  one  body  alludes  indeed 
to  the  Mystical  Rodyof  Christ,  the  church,  or  communion 
of  saints  (i  Cor.  12  :  12,  13  ;  Eph.  4:4,  12)  ;  but  there  is 
a  deeper  reference  here.  The  unity  in  view  is  not  simply 
one  of  faith,  or,  in  other  words,  one  determined  by  the 
common  spiritual  participation  in  the  benefits  of  redemp. 
4 


^o  /■  CORINTHIANS.  [x.  iS-20. 

tion  ;  but  it  is  one  based  upon  the  sacramental  partici- 
pation, as  supplementary  and  confirmatory  to  the  spiritual 
participation. 

Ver.  18.  An  illustration,  even  though  it  be  of  a  lower 
kind,  he  says,  may  be  found  in  the  Israelitic  sacrifices. 
After  the  flesh  determines  the  reference  as  not  being  to 
the  spiritual  Israel,  but  simply  to  the  external  congrega- 
tion, or  community.  (Comp.  i  :  26 ;  also  Rom.  9  :  5.) 
Communion  with  the  altar.  "  The  one  who  ate  the 
sacrifices  had  thus  an  actual  participation  with  the  altar 
on  which  the  sacrifices  were  consumed.  The  sacrifice 
was  that  which  mystically  united  the  worshipper  and  the 
altar  to  which  he  brought  his  offering"  (Ellicott). 
"  By  their  participation  in  the  sacred  banquets,  they 
approved  these  sacrifices  in  no  obscure  way,  and  openly 
united  as  adherents  of  that  worship  "  (HUNNIUS).  There 
was  no  need  of  drawing  the  inference  ;  it  was  immediately 
patent,  viz.  :  No  one  can,  therefore,  participate  in  the 
banquets  made  in  honor  of  idols,  without  thereby  partic- 
ipating in  the  idolatrous  worship,  and,  thus,  renouncing 
faith  in  Christ. 

Ver.  19.  An  idol  is  anything.  (Comp.  8  :  4.)  The 
prophets  repeatedly  treat  idolatry  with  intense  irony 
(Is.  44  :  10-20  ;  Jer.  10  :  2-6).  The  plea,  then,  might  be 
urged  that  if  an  idol  were  nothing,  no  evil  could  result 
from  partaking  of  their  sacrifices,  as  the  sacrifices  would 
be    to    non-entities,   and,   therefore,  without    any    moral 

quality. 

Ver.  20.  They  sacrifice  to  devils.  An  idol  indeed  is 
nothing  ;  but  to  show  honor  to  that  which  is  nothing, 
instead  of  to  God,  is  a  most  -  serious  matter.  The 
idol  stands  for  the  corruption  of  the  idea  of  God,  and 
hostility  to  his  claims.  The  sacrifice  claims  to  be  a 
truly  religious  rite,  while  it  is  antagonistic  to   the  very 


X.  20.]  SACRIFICES  TO  DEMONS.  5 1 

first  conception  of  true  religion.  It  is  in  fact  open  defi- 
ance of  the  authority  of  the  only  true  God.  It  elevates 
to  the  throne  of  God,  who  will  not  share  His  divine 
rights  even  with  the  highest  archangel,  that  which  is  far 
beneath  even  man.  Back,  therefore,  of  these  idolatrous 
rites,  are  the  demons  or  agents  of  the  devil.  The  merely 
natural  intellect  of  man,  corrupt  as  it  is,  is  not  the  source 
of  the  absurdity  involved  in  idolatry.  There  is  a  super- 
natural Satanic  influence  at  work,  which  had  determined 
the  downward  course  described  in  Rom.  i  :  23.  When 
we  are  here  told  that  such  sacrifices  are  made  to  devils  or 
demons,  instead  of  to  God,  it  must  not  be  inferred  that 
the  Apostle  means  to  declare  that  the  gods  of  the  heathen 
have  any  real  existence,  and  that  they  are  in  reality  the 
demons  whom  we  learn  to  know  in  the  Gospels  and  in 
Acts  by  the  various  cases  there  given  of  demoniacal  pos- 
session. "  It  is  indeed  probable  that  in  i  Cor.  8  :  4  sqq.  ; 
10  :  19  sq.,  Paul,  when  he  used  the  word  '  demons  '  in 
speaking  of  the  Greek  gods,  takes  it  from  the  LXX.  of 
Deut.  32  :  17;  but  Paul  there  maintains,  in  my  opinion, 
not  that  the  individual  heathen  gods  are  demons,  but 
only  that,  in  the  service  of  the  heathen  gods,  a  demoniac 
element  prevails"  (QlHLER's  O.  T.  Thcoiogy,  Transl. 
p.  105).  So  the  Church  writer,  Atiienagoras  :  "  They 
who  draw  men  to  idols  are  the  aforesaid  demons."  Vain 
as  are  the  idols,  the  demons  delight  in  the  sacrifices  that  are 
made  them  ;  and  the  service  of  idols  is  thus  a  real  service 
of  the  demons,  who  stand  back  of  the  idol  and  act  under 
its  cover.  In  Acts  17  :  22-29,  Paul  approaches  idolatry 
on  the  other  side.  He  concedes  that  beneath  it  there 
lies  a  real  element  of  truth.  There  is  a  religious  instinct 
within  man  which  cannot  be  satisfied  with  the  world  of 
sense  that  surrounds  him,  and  that  constantly  incites 
him   to   seek  after   God.     But  this  does  not  blind  Paul, 


52  /.  CORINTHIANS.  [x.  21,  22. 

even  in  Acts,  to  the  folly  and  guilt  of  the  perversion 
(Acts  17  :  29).  It  is  one  thing  for  him  to  recognize  and 
proclaim  the  element  of  truth  to  the  heathen  themselves, 
in  order  to  lead  them  to  a  realization  of  the  inconsistency 
of  their  position,  and  quite  another  thing  to  ask  Christians 
to  hold  this  element  in  such  regard,  as  to  countenance 
the  perversion  by  joining  in  idolatrous  worship.  Have 
communion  with  devils,  i.  c.  by  joining  in  such  feasts^ 
they  testify  that  the  service  of  idols  is  after  all  a  matter 
of  indifference,  and  thus  share  in  the  work  and  guilt  of 
demons  in  keeping  the  worshippers  in  bondage  to  their 
errors. 

Ver,  21.  Ye  cannot  drink.  A  "moral  impossibility  " 
(Meyer),  "without  very  great  sin"  (Beisgel).  They 
could  not  drink  of  the  cup  of  the  Lord,  so  as  to  receive 
the  blessing  for  which  the  cup  was  provided.  Cup  of  the 
Lord  is  that  which  the  Lord  has  provided  and  offers. 
Cup  of  devils  is  that  which  has  been  devised,  prepared,  and 
offered  by  demons. 

Ver.  22.  Do  we  provoke  the  Lord.  Since  idolatry  brings 
down  His  wrath  (Ex.  22  :  20;  23  :  13  ;  Lev.  26  :  i  ;  Deut. 
II  :  16,  17;  27  :  15  ;  Ps.  97  :  7).  Recall  the  provocation 
by  idolatry  in  the  wilderness  (ver.  9 ;  Ps.  95  :  8  ;  Heb. 
3  :  16).  Are  we  stronger,  i.  e. :  If  we  enter  into  a  contest 
with  God,  can  there  be  any  doubt  as  to  who  shall  be  the 
victor?     (Comp.  Ez.  22  :  14.) 

5.  Summing  up  and  Decision  of  the  Qiiestion.{to :  23 — 1 1  :  i). 

■» 

23-33.  AH  things  are  lawful ;  but  all  things  are  not  expedient.  All 
things  are  lawful;  but  all  things  edify  not.  Let  no  man  seek  his  own,  but 
eac/i  his  neighbour's  ,^'-('C(/.  Whatsoever  is  sold  in  the  shambles,  eat,  ask- 
ing no  question  for  conscience  sake;  for  the  earth  is  the  Lord's,  and  the 
fulness  thereof.  If  one  of  them  that  believe  not  biddeth  youA'  a  feast,  and 
ye  are  disposed  to  go  ;  whatsoever  is  set  before  you,  eat,  asking  no  ques 


X.  23-28]  CHRISTIAN  LIBERTY.  53 

tiou  for  conscience  sake.  lUit  if  any  man  say  unto  you,  This  hath  been 
offered  in  sacrifice,  eat  not,  for  his  sake  that  shewed  it,  and  for  conscience 
sake :  conscience,  I  say,  not  tliine  own,  Ijut  the  other's ;  for  why  is  my 
liberty  judged  by  another  conscience?  If  I  Ijy  grace  partake,  why  am  I 
evil  spoken  of  for  that  for  which  I  give  thanks?  Whether  therefore  ye  eat, 
or  drink,  or  whatsoever  ye  do,  do  all  to  the  glory  of  God.  Give  no  occa- 
sion of  stumbling,  either  to  Jews,  or  to  Greeks,  or  to  the  church  of  God: 
even  as  I  also  please  all  men  in  all  things,  not  seeking  mine  own  profit,  but 
\\\c  profit  of  the  many,  that  they  may  be  saved. 

I.     Be  ye  imitators  of  me,  even  as  I  also  am  of  Christ. 


Vcr.  23-28.  All  things  .  .  .  expedient.  A  repetition 
of  6  :  12.  (Sec  annotations  as  there  given.)  All  things 
edify  not.  (Comp.  8  :  \.\  Only  that  is  expedient  or 
proper  for  the  Christian,  that  maybe  done  without  injury 
to  his  fellow-men.  Each  his  neighbour's  good.  Restated 
in  Rom.  15:2.  (Sec  Annotations.  Comp.  Phil.  2  :  4.) 
Vcr.  25.  In  the  shambles.  The  meat-market.  The 
Christian  is  directed  to  have  no  conscientious  scruples 
concerning  the  meat  which  he  purchases.  If  the  question 
be  not  raised,  and  thus  no  distinction  be  made  between 
what  has  been  sacrificed  and  what  has  not,  it  is  a  matter 
of  entire  indifTerence  whether  he  use  such  meat  or  not. 
"  Curiosity  is  often  more  hurtful  than  simplicity " 
(Bengel).  But  if  others  make  a  distinction,  either  by 
attaching  special  virtue  to  such  meat,  or  by  endeavoring 
to  make  the  most  of  your  conduct  as  a  precedent,  the 
duty  of  absolutely  declining  it  is  clear.  The  fulness 
thereof.  (From  Ps.  24  :  i.)  All  that  the  earth  contains, 
and  therefore  all  its  food,  whether  consecrated  to  idols 
or  not.  (Comp.  i  Tim.  4:4;  vers.  27,  28.)  The  same 
principle  is  applied  to  feasts,  as  to  the  market.  The 
feasts  referred  to  cannot  be  sacrificial  feasts,  as  partaking 
of  food  there  has  been  absolutely  prohibited.  Nor  can 
they  be  any  feasts  in  an  idol's  temple,  or  of  a  religious  char- 
acter. (Comp.  8  :  lo.)     But  they  must,  therefore,  be  enter- 


54  /.  CORINTHIANS.  [x.  28,  30. 

tainments  in  a  private  house  to  which  reference  is  made. 
Attendance  at  such  feasts  would  not  be  absolutely  wrong. 
"Christ  ate  with  Pharisees  (Luke  7  and  14);  Paul,  with 
Gentiles  in  the  ship  (Acts  27)  ;  and  the  examples  of 
Joseph  in  Egypt,  of  David  among  the  Philistines,  and  of 
Daniel  among  the  Babylonians  are  well  known,  who, 
without  loss  of  faith,  lived  among  the  ungodly  and  did 
not  share  in  their  sins  or  have  fellowship  with  their  works 
of  darkness  (Eph.  5)"  (HuNNlUs).  At  such  feasts,  the 
use  of  sacrificed  meat  might  naturally  be  anticipated. 
But  unless  the  question  were  actually  raised  concerning 
some  particular  food,  the  Christian,  without  the  least 
scruple,  could  and  should  eat  of  everything  set  before 
him.  If  the  question  be  raised,  then  the  Christian  must 
abstain  from  the  sacrificed  meat,  lest  his  eating  of  it 
might  be  construed  into  an  endorsement  of  the  worship 
of  idols.  The  person  raising  the  question  here  seems  to 
be  some  fellow-Christian  who  is  not  in  the  clear  concern- 
ing the  right  of  the  Christian  to  partake  of  all  things,  and 
whose  conscience  must  be  spared.     (Comp.  8  :  7.) 

Ver.  29.  Why  is  my  liberty  judged  ?  i.  e. :  Not  only, 
what  right  has  another  to  interfere  with  my  liberty,  but 
also  why  should  I  use  my  liberty  in  such  a  way  that  I 
am  misunderstood  and  condemned  by  others,  and  thus 
hindered  from  building  them  up  in  the  faith,  and  thus 
advancing  their  highest  interests  ?  Why  should  I  use  my 
liberty,  so  as  to  interfere  with  my  influence  ?  The  service 
and  edification  of  others,  even  of  the  weakest  in  the 
faith,  is  a  part  of  the  work  which  Christ  entrusts  to  His 
followers.  Free  from  all,  we  are  nevertheless  the  servants 
of  all  ;  and  we  serve  all,  when  we  refrain  from  the  full 
use  of  that  to  which  we  are  actually  entitled,  viz.  the 
full  exercise  of  our  Christian  liberty.  (See  9 :  19-22.) 
Thus  he  throws  the  decision  not  upon  his  own  conscience, 


X.  30-32]  A  VOIDING  OFFENCE.  55 

which  is  free  to  cat  or  not,  but  on   the  conscience  of  his 
weak  brother,  whom  he  endeavors  to  edify. 

Ver.  30.  If  I  by  grace  partake,  etc.  Here  again  indi- 
cating both  the  unreasonableness  of  the  demand  made  by 
a  weaker  brother,  and  at  the  same  time  the  subordination 
of  the  Christian's  Hberty,  as  well  as  of  all  else  that  he  has, 
to  his  service  of  God  in  his  service  of  his  fellow-men. 
For  which  I  give  thanks.     (Comp.  Rom.  14  :  6;  i  Tim. 

4  :  3-5-) 

Ver.  31.  This  section  is  concluded  by  the  statement  of 
the  two  great  principles  that  should  underly  the  entire 
Christian  life,  first,  the  glory  of  God,  and,  secondly,  the 
salvation  of  our  fellow-men.  These  principles  must  con- 
stantly guide  us,  even  in  the  use  of  adiaphora.  In  nothing 
can  we  act  independently  of  them.  Eat  or  drink  or 
whatsoever  ye  do,  viz.  however  insignificant  or  however 
permissible  in  itself  it  may  be.  All  to  the  glory  of  God. 
"  The  glory  of  God  is  the  celebration  of  the  Divine  good- 
ness, righteousness  and  wisdom,  which  the  Apostle  wants 
to  be  regarded  and  promoted  in  all  the  actions  of  our 
lives,  so  that  we  may  do  nothing  against  conscience,  god- 
liness or  honesty"  (Baldwin).  (Comp.  Matt.  5:16; 
Col.  3  :  17  ;    I  Pet.  4  :  ii.) 

Ver.  32.  No  occasion  of  stumbling.  A  specific  applica- 
tion of  the  principle  of  living  for  the  glory  of  God.  This 
limitation  must  always  be  placed  upon  the  exercise  of 
Christian  liberty,  or  we  obscure,  instead  of  promote,  the 
glory  of  God.  Either  to  Jews,  or  to  Greeks,  or  to  the 
church  of  Christ.  The  Jews  and  Greeks  describe  the 
two  classes  of  non-Christians,  and  not  the  two  sections  of 
the  Church,  as  some  have  proposed.  The  meaning  is 
that  the  use  of  Christian  liberty  must  be  so  regulated  that 
neither  believers  nor  unbelievers  can  find  in  it  any  en- 
couragement   for   sin    or   error.     Jews   and    Greeks   arc 


^6  /•   CORINTHIANS.  [x.  33— xi.  I. 

offended,  when  they  find  in  the  life  of  Christians  that 
which  seems  to  endorse  their  course  of  rejection  of  Christ. 
The  reference  here,  we  must  remember,  is  not  to  the  doing 
of  what  is  in  itself  a  sin,  but  to  the  use  of  that  which  in 
itself  is  perfectly  proper,  as  the  eating  of  certain  kinds  of 
meat,  and  the  drinking  of  certain  kinds  of  drink,  in  regard 
to  which  our  consciences  are  clear,  but  in  which  others 
find  that  which  they  regard  sinful.  "  If  a  Christian  were 
to  eat  in  an  idol's  temple,  or  would  go  to  a  sacrifice,  the 
Jews  said  :  '  You  can  see  how  true  is  their  profession  that 
they  worship  only  one  God.*  The  Greeks  said  :  'If  they 
do  this,  they  cannot  find  fault  with  idolatry.'  Those  who 
are  still  tender  Christians  were  easily  impelled  to  defection 
when  any  evils  impended  "  (Grotius).  "  Regard  must 
be  had  not  only  to  our  own  conscience,  but  also  to  that 
of  our  neighbor,  lest  it  be  disturbed  by  our  words  and 
deeds.  For  this  reason,  even  in  regard  to  food,  some  of 
our  liberty  must  be  renounced,  provided  it  cannot  be  used 
without  injury  to  the  weak  "  (CalOVIUS). 

Ver.  33.  That  they  may  be  saved.  The  ultimate  end 
of  this  withholding  of  the  exercise  of  Christian  liberty  is 
not  simply  to  avoid  giving  offence,  but  by  avoiding  offence 
to  promote  the  salvation  of  men,  or  the  glory  of  God  in 
the  salvation  of  men.  Paul  makes  his  Christian  liberty  a 
slave  in  the  service  of  the  great  calling  of  his  life.  No 
sacrifices  to  him  are  real  sacrifices,  no  waving  of  rights  a 
humiliation  or  hardship,  if  thereby  he  may  bring  souls  to 
Christ.  (See  above  9  :  22,  where  the  same  thought  is 
expressed.) 

Ver.  I.  Be  ye  imitators  of  me.  The  very  culmination 
of  the  entire  section.  Hence  Calvin  well  observes  :  "  It 
is  apparent  how  unfortunate  are  the  divisions  of  chapters 
whereby  this  sentence  is  separated  from  what  precedes 
to  which  it  should  be  appended,  and  is  attached  to  what 


XI.  I.J  ADIAPHORA.  57 

follows  with  which  it  has  nothing  common.  In  these 
words,  he  reminds  the  Corinthians  that  he  has  asked 
nothing  of  them,  which  he  himself  docs  not  observe,  and 
refers  them  to  Christ  as  the  only  exemplar  of  a  proper 
course  of  life."  If  Paul  is  the  type  of  life  to  which  they 
are  to  conform,  Christ  is  its  archetype.  (Comp.  Phil. 
2  :  4-8.) 

(B.)    Women  in  the  Public  Services  (11  :  2-16). 

2-16.  Now  I  praise  you  that  ye  remember  me  in  all  things,  and  hold 
fast  the  traditions,  even  as  I  delivered  them  to  you.  But  I  would  have  you 
know,  that  the  head  of  every  man  is  Christ ;  and  the  head  of  the  woman 
is  the  man ;  and  the  head  of  Christ  is  God.  Every  man  praying  or  proph- 
esying, having  his  head  covered,  dishonoureth  his  head.  But  every 
woman  praying  or  prophesying  with  her  head  unveiled  dishonoureth  her 
head  :  for  it  is  one  and  the  same  thing  as  if  she  were  shaven.  For  if  a 
woman  is  not  veiled,  let  her  also  be  shorn  :  but  if  it  is  a  shame  to  a  woman 
to  be  shorn  or  shaven,  let  her  be  veiled.  For  a  man  indeed  ought  not  to 
have  his  head  veiled,  forasmuch  as  he  is  in  the  image  and  glory  of  God : 
but  the  woman  is  the  glory  of  the  man.  For  the  man  is  not  of  the  woman ; 
but  the  woman  of  the  man :  for  neither  was  the  man  created  for  the  woman ; 
but  the  woman  for  the  man :  for  this  cause  ought  the  woman  to  have  a 
sign  ^authority  on  her  head,  because  of  the  angels.  Howbeit  neither  is 
the  woman  without  the  man,  nor  the  man  without  the  woman,  in  the  Lord. 
For  as  the  woman  is  of  the  man,  so  is  the  man  also  by  the  woman ;  but  all 
things  are  of  God.  Judge  ye  in  yourselves:  is  it  seemly  that  a  woman 
pray  unto  God  unveiled .''  Doth  not  even  nature  itself  teach  you,  that,  if  a 
man  have  long  hair,  it  is  a  dishonour  to  him  ?  But  if  a  woman  have  long 
hair,  it  is  a  glory  to  her:  for  her  hair  is  given  her  for  a  covering.  But  if 
any  man  seemeth  to  be  contentious,  we  have  no  such  custom,  neither  the 
churches  of  God. 

Another  question  concerning  adiaphora,  applying  the 
principle  of  ver.  32  :  "  Give  no  occasion  of  stumbling 
either  to  Jews  or  to  Greeks  or  to  the  church  of  God." 
Questions  concerning  covering  and  uncovering  the  head 
in  public  worship  do  not  belong  to  the  essentials  of  the 
faith  or  of  Christianity.     A  man  surely  can  truly  worship 


S8  /.  CORINTHIANS.  [xi.  i- 

God  and  can  preach  to  edification  with  his  head  covered. 
A  woman  can  worship  to  edification,  and  can  profitably 
discharge  every  duty  as  a  member  of  the  congregation 
to  which  the  Lord  may  call  her,  with  her  head  uncovered. 
The  grace  of  God  is  not  bound  to  such  externalities. 
But  what  of  itself  is  a  matter  of  no  importance,  may, 
under  certain  circumstances,  be  of  great  moment,  while, 
under  others,  its  significance  need  not  be  regarded.  The 
Augsburg  Confession  cites  as  an  example  this  question  of 
covering  the  head :  "  It  is  lawful  for  bishops  or  pastors 
to  make  ordinances  that  things  be  done  orderly  in  the 
Church,  not  that  thereby  we  should  merit  grace  or  make 
satisfaction  for  sins,  or  that  consciences  be  bound  to 
judge  them  necessary  services,  and  to  think  that  it  is  a 
sin  to  break  them  without  offence  to  others.  So  Paul 
ordains  that  women  should  cover  their  heads  in  the  con- 
gregation, that  interpreters  of  Scripture  he  heard  in  order 
in  the  Church,  etc.  It  is  proper  that  the  churches  should 
keep  such  ordinances  for  the  sake  of  charity  and  tran- 
quillity, so  far  that  one  do  not  offend  another,  that  all 
things  be  done  in  the  churches  in  order,  and  without  con- 
fusion ;  but  so  that  consciences  be  not  burdened  to  think 
that  they  be  necessary  to  salvation,  or  to  judge  that  they 
sin  when  they  break  them  without  offence  to  others ; 
as  no  one  will  say  that  a  woman  sins  who  goes  out  in 
public  with  her  head  uncovered,  provided  only  that  no 
offence  be  given  "  (Art.  XXVI I.).  "  Christian  Liberty 
moderates  Apostolic  rites,  ...  so  that  they  may  be  in- 
stituted, changed  and  abrogated,  with  a  view  to  edifica- 
tion, time,  place,  persons,  etc.  Thus  the  regulation  of 
the  Apostles  concerning  what  has  been  strangled,  and 
concerning  blood,  has  long  since  ceased  to  be  observed. 
For  the  cause  on  account  of  which  it  was  made  is  no 
longer  present.     In  i  Cor.  ii,  Paul  decides  that  men  pray 


XI.  2.]  THE  TRADITIONS.  59 

and  prophesy  with  head  uncovered;  but  women,  with 
covered  head.  He  divines  this  from  the  circumstances 
of  place  and  time.  For,  in  those  places,  men  went  into 
public  with  uncovered  heads,  and  women,  both  slaves 
and  frecdwomen,  with  veiled  heads.  To  speak  with  un- 
covered head  was  a  sign  of  authority,  and  the  contrary, 
one  of  subjection.  In  our  times  and  places,  the  opposite 
is  observed.  For  to  speak  or  hear  with  uncovered  head 
is  a  testimony  of  subjection,  and  with  covered  head,  a 
sign  of  authority  "  (CllEMNITZ,  Exainoi,  p.  86,  Preuss  ed.). 

The  decision  here  given  has,  thercfcMe,  an  entirely 
temporary  character  and  temporary  validity.  It  has  re- 
spect to  peculiar  circumstances  of  time  and  place.  But 
circumstances  of  time  and  place  may,  therefore,  elevate 
to  the  rank  of  an  absolute  obligation,  that  which  other- 
wise is  entirely  free.  Postures  and  apparel  in  worship  are 
not,  when  regarded  in  their  relations,  matters  of  entire 
indifference.  Even  an  attitude  may  have  an  interpreta- 
tion that  must  be  carefully  regarded,  and  may  be  decisive 
as  to  its  adoption  or  rejection.  Superficial  thinkers  con- 
stantly confound  what  is  non-essential  with  what  is  un- 
important, and  regard  the  two  terms  synonymous. 

Ver.  2.  I  praise  you.  Such  conciliatory  introductions 
are  usual  with  Paul.  Hy  conceding  them  all  due  honor, 
he  always  prepares  the  way  for  a  rebuke.  Hold  fast  the 
traditions,  i.  e.  the  "regulations  concerning  worship  and 
Church  government  which  he  had  given  them,  either 
orally  or  by  private  letter.  Rome  uses  this  passage  as  a 
support  of  its  position  that  oral  traditions  are  supple- 
mentary to  Holy  Scripture  as  sources  of  doctrine.  The 
claim  is  unfounded  because  (i)  there  were  as  yet  no  Holy 
Scriptures  ;  (2)  the  traditions  probably  referred  only  to 
such  matters  as,  in  their  specific  form,  were,  as  in  the 
present  case,  determined  by  peculiar  circumstances.     The 


6o  /.  CORINTHIANS.  [xi,  3. 

Apostle  praises  the  Corinthians  for  their  general  care- 
fulness to  conform  to  his  directions;  but,  with  all  this 
care,  some  abuses  had  crept  in. 

Ver.  3.  The  head  of  every  man  is  Christ.  The  Order  of 
Redemption  is  here  in  view.  By  "  every  man,"  the 
Apostle  means  every  believing  man  (12  :  12,  sq.).  All 
authority  belongs  to  Christ  (Matt.  28:  18).  The  figure 
is  frequent  to  indicate  that  Christ  is  worshipped  and 
obeyed,  as  the  absolute  source  of  all  power  and  knowl- 
edge. (See  Eph.  i  :  22 ;  4  :  15  ;  5  :  23  ;  Col.  i  :  18.) 
The  reference  is  not  to  the  inner  constitution  of  the 
Church,  but  to  it  as  externally  organized  for  the  purposes 
of  worship,  discipline,  and  beneficence  ;  for,  on  its  inner 
side,  the  Christian  wife,  as  a  spiritual  priest,  has  access  to 
Christ  just  as  immediate  as  is  that  of  her  husband.  The 
head  of  the  woman  is  the  man.  The  wife  is  dependent 
upon  and  subordinate  to  her  husband  (Eph.  5  :  24;  i 
Tim.  2  :  12  ;  i  Pet.  3  :  i).  Equal  as  they  are  before  God, 
having  alike  direct  access  as  spiritual  priests  to  Christ, 
nevertheless  with  respect  to  the  outward  life,  and  partic- 
ularly in  their  joint-relations  to  the  Christian  congrega- 
tion, the  power  of  decision  must  always  be  with  the 
husband.  "  Authority  and  government  are  lodged  in 
him  ;  the  household  has  its  unity  and  centre  in  him  ; 
from  him  the  Avife  receives  her  cherished  help  ;  his  views 
and  feelings  are  naturally  adopted  and  acted  out  by  her  ; 
and  to  him  she  looks  for  instruction  and  defence.  Severed 
from  him,  she  becomes  a  widow,  desolate  and  cheerless  ; 
the  ivy  which  clasped  itself  so  lovingly  round  the  oak, 
pines  and  withers  when  its  tree  has  fallen.  And  there  is 
only  one  head  ;  dualism  would  be  perpetual  antagonism  " 
(Eadie  on  Eph.  5  :  22).  The  head  of  Christ  is  God. 
According  to  the  Order  of  Redemption,  the  second 
person  of  Trinity  co-equal  and  co-eternal  with  the  Father, 


XT.  4-6.]  APPAREL  FOR  IVORS  FIT  P.  6 1 

by  assuming  human  nature  and,  in  it,  performing  tlie 
various  works  belonging  to  the  Mediatorial  office,  places 
himself  in  a  subordinate  position.  (Comp.  John  14  :  28.) 
The  explanation  of  this  by  HUNNIUS,  B.VLDWIN,  as  refer- 
ring to  the  assumed  human  nature,  while  correct,  is  not  in- 
tended to  be  brought  into  prominence  here.  The  absolute 
co-cquality  of  the  persons  of  the  Godhead  proves  the 
absolute  co-equality  before  God  of  the  two  sexes.  The 
subordination  of  the  Son  to  the  Father  in  the  work  of 
Redemption,  proves  the  subordinate  relation  in  which 
woman  stands  to  man  in  regard  to  the  external  life. 

Ver.  4.  Every  man  praying,  i.  e.  :  making  a  public 
prayer.  Or  prophesying,  i.  e.  speaking  in  the  public 
assemblies  of  Christians,  under  the  immediate  influence 
of  the  Holy  Spirit.  Having  his  head  covered.  The  Jews 
prayed  with  veiled  faces,  in  order  to  express  their  great 
reverence  of  God  ;  they  would  not  venture  to  appear  as 
though  they  addressed  Him  face  to  face.  Among  the 
Romans,  the  practice  was  similar.  The  Greeks,  on  the 
other  hand,  required  that  the  head  should  be  uncovered 
when  sacred  rites  were  performed.  It  was  natural  for  the 
Greek  custom  to  be  followed  at  Corinth.  It  was  sup- 
ported by  the  consideration  of  the  new  relation  in  wliich 
the  Christian  stands  to  God  under  the  N.  T.  There  is 
but  one  Mediator,  Christ  (i  Tim.  2  :  5),  and  to  Christ 
believers  have  immediate  access.  There  are  no  saints  or 
angels,  there  is  no  Virgin  Mother  to  intervene  ;  nothing 
is  to  stand  between  him  and  his  Redeemer.  Dishonoureth 
his  head.  Hence  the  veil  is  out  of  place  ;  by  its  use,  he 
denies  the  freedom  and  confidence  he  has  in  Christ,  and 
the  assurance  God  has  given  that  he  is  a  Son  of  God. 
(See  2  Cor.  3  :  13-18.)  The  "head  "  dishonored  is  Christ 
who  is  thus  denied. 

Vers.  5,  6.   Every    woman    praying    or     prophesying. 


62  /.  CORINTHIANS.  [xi.  5,  6- 

"  In  granting  women  the  right  to  prophesy,  the  Apostle 
does  not  contradict  himself  in  i  Cor.  14  :  34.  For  just 
as  none  but  men  are  ordinarily  permitted  to  prophesy  or 
to  interpret  the  Scriptures,  so  what  is  stated  concerning  the 
prophesying  women  was  something  entirely  extraordi- 
nary, adopted  to  their  relations  of  time,  where  the  Holy 
Spirit  appeared -visibly  not  only  upon  the  men,  but  also 
upon  the  women,  so  that  they  spake  with  tongues  and 
prophesied.  .  .  .  Extraordinary  cases  may  occur  in  which 
a  woman  can  properly  discharge  some  part  of  the  minis- 
terial office.  Thus  Scripture  mentions  the  prophetess 
Deborah  (Judges  4  and  5),  Iluldah  who  liv^cd  in  the  time 
of  Josiah,  Anna  the  prophetess  (Luke  2),  and  the  daughters 
of  Philip.  Priscilla  instructed  the  doctor  of  the  church  at 
Corinth,  Apollos,"  etc.  (HuNNlUS).  "  The  singular  gift 
of  the  Holy  Spirit  which  was  promised  the  primitive 
church  by  Joel  2  :  28  "  (Baldwin).  With  her  head  un= 
veiled.  It  was  natural  for  the  women  in  prophesying  to 
follow  the  new  custom  which  the  men  had  adopted,  and, 
upon  the  ground  of  their  essential  equality  in  Christ,  to 
dispense  with  the  veil.  But  with  them,  the  veil  had  been 
more  than  a  simple  attire  for  prayer,  as  with  the  men. 
It  was  the  sign  and  token  of  their  relation  as  wives.  To 
dispense  with  it  was,  therefore,  for  the  time  being  to 
attempt  to  rise  above  the  station  in  which  God  had 
placed  them  as  wives,  to  renounce  their  subjection  to 
their  husbands  and  to  proclaim  their  independence. 
Even  where  no  deliberate  purpose  of  that  kind  was  in 
view,  it  would  readily  be  so  misinterpreted  at  Corinth, 
with  its  peculiarly  relaxed  view  oT  the  marriage  relation, 
and  where  the  uncovered  and  even  the  shaved  head  were 
badges  of  license  and  infidelity  to  marriage  vows.  "  What 
Paul  means  to  say,  then,  is  :  A  woman  praying  with  un- 
covered head  stands,  in  the  eye  of  public  opinion,  guided 


xt.  7-IO.]  WOMAAT  IN  THE  CHURCH.  63 

as  it  is  by  appearances,  on  just  the  same  level  with  her 
who  has  the  shorn  hair  of  a  courtesan  "  (Meyer). 

Ver.  7.  Image  of  God,  viz.  with  respect  to  his  lordship 
and  dominion  over  the  earth  and  all  it  contains  (Gen.  i  :  26  ; 
Ps.  8  :  6-8).  Nothing  stands  between  man  and  God. 
Even  tlie  angels  who,  according  to  the  Order  of  Creation, 
were  above  him,  are,  according  to  the  Order  of  Redemp- 
tion, beneath  him  (Heb.  2  :  16).  While  this  is  true  of  all 
humanity,  it  belongs  to  the  men  in  a  peculiar  sense  in 
respect  to  the  external  life.  For  man's  being  the  image 
of  God,  and  his  dominion  were  prior  to  the  creation  of 
woman  (Gen.  2  :  19-21).  Hence  Paul  derives  from  this 
an  argument  for  the  subjection  of  women,  in  i  Tim.  2  :  13. 
(Comp.  ver.  8.)  The  woman  is  the  glory  of  the  man.  This 
does  not  deny  that  woman  is  the  image  of  God  ;  but  she 
has  that  image  by  being  the  glory  of  man.  Sharing  in 
his  glory,  she  thereby  shares  in  that  dominion  over  all 
things,  which  he  had  before  her  creation.  The  dominion 
and  image  she  obtains  through  the  glory,  i.  e.  mediately, 
and  not  immediately,  as  man  possesses  it.  She  is  depend- 
ent upon  man,  not  man  upon  her. 

Vers.  8,  9.  Not  of  the  woman.  Reference  is  thus 
made  to  the  history  of  the  creation  in  Gen.  2  :  21-23. 
Mankind  began  with  Adam,  not  with  Eve.  So  according 
to  ver.  ,9,  Eve  was  made  for  Adam,  not  Adam  for  Eve. 

Ver.  10.  A  sign  of  authority,  i.  e.  a  badge  of  the  re- 
lation she  bears  to  man,  and  of  his  authority  over  her, 
for  in  this  is  her  glory.  The  laying  aside  of  this  badge 
does  not  render  her  independent,  but  only  degrades 
her.  To  be  as  God  means  one  to  be,  is  the  highest 
glory  a  person  can  have.  The  wearing  of  the  veil  would, 
therefore,  be  a  token  of  her  humble  and  grateful  accept- 
ance of  the  lot  which  God  had  assigned  her.  Because  of 
the  angels.     Amidst  numerous  interpretations,  the  fact 


64  /•  CORINTHIANS.  [xi.  ii. 

that  "angels"  when  unlimited  means  always  "the  good 
angels,"  and  that  it  was  a  customary  thought  among  the 
Jews  to  regard  the  angels  present  in  the  assemblies  of 
worshippers  (Ps.  138  :  i),  suggest  that  this  is  the  meaning 
here.  As  Erasmus  has  paraphrased  :  "  If  a  woman  has 
arrived  at  that  degree  of  shamelessness,  that  she  does  not 
fear  the  eyes  of  men,  let  her  at  least  cover  her  head  on 
account  of  the  angels  who  are  present  at  your  assemblies." 
"  Not  only  Christ,  but  all  the  angels  will  be  witnesses  of 
the  license,  if  women  lay  aside  the  veil  "  (Calvin). 
Calvin  understands  the  allusion  to  the  angels  as  having 
reference  to  their  superiority  in  rank.  May  it  not  mean, 
then,  besides  the  thought  of  their  presence,  that  also  of 
the  grateful  manner  in  which  each  angel  accepts  the  grade 
in  which  God  has  created  him,  and  fulfils  its  duties? 
The  angels  of  the  lower  grade  in  no  way  envy  or  attempt 
to  assume  the  place  of  those  of  the  higher  grade.  Their 
worship  in  the  heavenly  sanctuary  is  accompanied  with 
the  most  rigid  observance  of  the  relation  that  each  bears 
to  the  other. 

Ver.  II.  Nor  the  man  without  the  woman.  A  limita- 
tion of  what  has  been  just  said.  Man's  independence  is 
not  absolute,  or  his  will  to  be  arbitrary.  They  stand  after 
all  in  a  reciprocal  relation.  If  priority  belongs  to  him, 
he  depends  upon  her  for  all  his  prosperity.  He  cannot 
do  without  her.  "  Man  does  not  exist  without  woman  ; 
for  this  would  be  a  head  cut  off  of  its  body.  Neither 
does  woman  exist  without  man  ;  for  this  Avould  be  a  body 
without  a  head  "  (Calvin).  In  the  Lord.  Not  simply 
in  the  sphere  of  nature,  but  in  that  also  of  grace  ;  in  the 
work  and  worship  of  the  Church,  as  well  as  elsewhere. 
Their  interests  in  the  Lord  are  common.  Whatever  ad- 
vances the  interest  of  the  one  in  the  sphere  and  calling 
God  has  assigned,  advances  that  of  the  other 


XI.  i2-i6.]  WOMAN  IN  THE  CHURCH.  65 

Ver.  12.  The  woman  is  of  the  man.  (See  ver.  8.)  The 
man  is  by  the  woman.  Every  man  since  Adam  has  had 
a  mother.  All  things  are  of  God,  i.  e.  :  This  is  the  order 
that  He  has  appointed.  Man's  priority  is  not  a  personal 
one,  but  one  in  which  he  stands  as  God's  representative. 
Woman's  subordination  is  not,  properly  speaking,  to  man. 
but  to  the  Lord  (Col.  3  :  23). 

Ver.  13.  Judge  ye.  (Comp.  10:  15.)  Is  it  seemly,  i.  e. 
decent. 

Verses  14,  15.  Doth  not  even  nature  itself  teach. 
"  The  law  of  creation  "  (Alpord).  The  rule  is  not  so 
absolute  that,  under  all  circumstances,  man's  hair  is  to  be 
shorn,  and  woman's  unshorn.  Nature  itself  varies  with 
climate  ;  and  the  variations  in  national  customs  frequently 
conform  to  changes  in  national  conditions.  But  the 
Apostle  means  that  the  very  luxuriance  of  woman's  hair 
suggests  that  man  is  to  assume  a  more  prominent  place 
and  to  appear  in  public  with  open  face  in  a  way  that  she 
cannot.  The  appeal,  however,  let  it  be  noted,  must  be 
interpreted  according  to  the  customs  of  those  to  whom 
Paul  writes.  (See  Smith's  Bible  Dictionary,  Article 
"  Hair.")  The  Jewish  custom  was  that  here  prescribed. 
The  hair  of  the  Avomen  was  unshorn,  Avhile  that  of  the 
men  was  cut  short.  The  custom  among  the  Greeks  was 
for  both  sexes  to  wear  long  hair.  Hence  the  cutting  of 
the  hair  of  the  women  was  contrary  to  the  usage  of  both 
Jews  and  Greeks — the  two  elements  of  which  the  Corin- 
thian Church  was  composed. 

Ver.  16.  If  any  man  seemeth  to  be  contentious,  i.  e. : 
If  any  one  still  be  unconvinced  and  wishes  to  argue  con- 
cerning the  matter.  We  have  no  such  custom,  neither 
the  churches  of  God.  He  should  remember  that  there  is 
no  precedent  for  such  a  course.  It  is  contrary  to  the 
universal  practice  of  the  churches.  This  should  at  onec 
5 


66  /•  CORIN-THIANS.  [XI.  17. 

decide  his  course.  If  he  persist  in  his  arguments,  we 
shall  not  pay  to  them  any  more  attention.  "  Let  them 
remember  that  it  is  not  our  custom  to  dispute  with  the 
contentious,  nor  is  it  the  custom  of  the  churches  of  God 
to  excite  or  cherish  altercations,  inasmuch  as  such  discus- 
sions confer  nothing  towards  edification,  but  only  to  de- 
struction "  I^HUXNIUS).  "  The  contentious  are  those  who, 
without  necessity,  violate  good  and  useful  rites,  who  ex- 
cite controversies  concerning  matters  that  are  not  in 
doubt,  who  yield  to  no  reasons,  who  allow  not  themselves 
to  be  reduced  to  order.  Such  are  the  separatists,  who  by 
a  foolish  affectation  are  led  to  new  and  unusual  forms. 
These  persons  Paul  does  not  deem  worthy  of  reply,  be- 
cause their  contention  is  pernicious,  and,  therefore,  ought 
to  be  suppressed  by  the  churches  "  (Calvix). 

(C.)  Disorders  at  the  Lor  if  s  Supper  (11:  17-34). 
I.    The  Abuse  Stated. 

17-22.  But  in  gi\"ing  you  this  charge,  I  praise  you  not,  that  ye  come  to- 
gether not  for  the  better  but  for  the  worse.  For  first  of  all,  when  ye  come 
together  in  the  church,  I  hear  that  divisions  exist  among  you ;  and  I  partly 
believe  it.  For  there  must  be  also  heresies  among  you,  that  they  which 
are  approved  may  be  made  manifest  among  you.  When  therefore  ye 
assemble  yourselves  together,  it  is  not  possible  to  eat  the  Lord's  supper: 
for  in  your  eating  each  one  taketh  before  other  his  own  supper ;  and  one  is 
hungr],-,  and  another  is  drunken.  What  ?  have  ye  not  houses  to  eat  and 
to  drink  in  ?  or  despise  ye  the  church  of  God,  and  put  them  to  shame  that 
have  not  ?  What  shall  I  say  to  you  ?  shall  I  praise  you  in  this  .''  I  praise 
you  not. 

Ver.  17.  Thi5  change,  viz.  that  comprised  in  the  pre- 
ceding section.  I  praise  you  not.  In  ver.  2,  he  had 
praised  them  for  their  general  obser\-ance  of  his  directions. 
He  deals  here  with  variations  from  their  commendable 
conduct.  These  are  of  a  most  serious  nature.  For  the 
worse.     Their  congregational   services,  instead    of    con- 


XI.  i8,  19.]  CHURCH  DISSENSIONS.  67 

tributing  to  edification  were  so  conducted  that  spiritual 
injuiy  resulted  therefrom. 

Ver.  18.  First  of  all  introduces  the  subjects  of  criti- 
cism, which  were,  first,  the  abuse  of  the  Lord's  Supper, 
and,  secondly,  the  abuse  of  spiritual  gifts  treated  of  in 
chapter  xii.  In  the  church,  i.  e.  in  the  assembly  of 
Christians.  "  Approaches  meaning :  '  Place  of  meeting 
(Bengel).  Divisions.  Lit.:  "Schisms."  But  "  schism  " 
has  become  a  technical  term,  designating  a  rupture  of  the 
external  union  of  the  Church,  which  it  cannot  mean  here. 
It  means  the  separation  of  the  congregation  into  cliques 
and  parties,  indicating  a  divergence  of  interests  among 
them.  (Comp.  i  :  10  sqq.)  Some  have  applied  their 
imaginations  to  this  passage,  so  as  to  suggest  that  the 
parties  of  Paul,  Apollos,  Cephas,  and  Christ  had  separate 
tables  for  the  Lord's  Supper.  I  partly  believe  it.  There 
is  a  foundation  for  the  report.  He  hopes  that  the  extent 
of  the  divisions  may  have  been  exaggerated. 

Ver.  19.  Heresies.  This  word  has  also  a  technical 
theological  meaning,  and  is  thus  applied  to  a  doctrinal 
error  which  is  immediately  directed  against  the  founda- 
tion truths  of  Christianity.  This  is  not  its  meaning  here. 
As  in  Acts  24  :  14,  the  meaning  is  nearer  that  suggested 
by  its  etymology,  and  refers  to  the  setting  up  of  individ- 
ual judgments  in  opposition  to  the  divisions  of  those 
who  have  authority,  or  the  common  interests.  They 
occur  where  men  arise  who  attempt  to  judge  and  act  in 
all  things  arbitrarily,  being  deaf  to  argument  and  im- 
patient of  contradiction.  A  divine  purpose  is  here  shown 
to  be  at  the  back  of  the  existence  of  such  evils.  They 
are  permitted  in  order  that  they  which  are  approved 
may  be  made  manifest.  Unbelief,  which  otherwise 
might  exist  in  obscurity,  is  allowed  to  assume  a  positive 
and  aggressive  form,  to  provoke   the  confession  of  faith 


68  /.  CORINTHIANS.  [xi.  20,  21. 

and  the  maintenance  of  God's  claims  by  those  whose 
devotion  would  otherwise  have  remained  unknown.  The 
presence  of  such  evils  is  the  temptation,  or  trial,  which, 
like  a  touch-stone,  tests  and  brings  into  view  the  real 
character  of  men,  the  good,  as  well  as  the  bad. 

Ver.  20.  Not  possible  to  eat  the  Lord's  5upper.  Very 
serious  irony.  What  occurs  is  so  at  variance  with  the 
institution  and  purpose  of  the  Holy  Supper,  that  it  may 
be  said  :  Such  a  festival  as  that  which  you  celebrate  can 
scarcely  be  called  the  Lord's  Supper  !  It  seems  to  be 
degenerating  more  into  the  place  of  a  mere  social  banquet, 
if  not  into  that  of  a  carousal !  The  Agape  or  Love-feast 
preceded  the  Lord's  Supper  in  the  early  Church.  "  Agape 
is  sometimes  used  for  the  Lord's  Supper,  as,  among 
others,  by  Ignatius  in  his  Epistle  to  the  Smyrneans, 
chap.  viii.  In  the  beginning,  it  appears  to  have  been 
celebrated  before  the  Sacrament,  according  to  the  pre- 
cedents of  the  first  Lord's  Supper.  Afterwards  it  became 
the  rule  that  it  should  follow  the  Sacrament,  because, 
according  to  the  decision  of  the  Third  Council  of  Car- 
thage, Canon  29,  only  sober  persons  should  partake  of 
the  Supper.  Only  on  Maundy  Thursday,  as  the  day  of 
institution  of  the  Lord's  Supper,  was  the  ancient  custom 
retained,  especially  because  of  the  Manicheans  and  Pris- 
cillianists.  But  the  Trullan  Council  commanded  that  the 
Lord's  Supper  should  be  received  fasting  on  this  day  " 
{A\5G\3'>,Tl,  Christliche  Archcsologic,\.:  pp.499sq.).  This 
shows  the  abuse  of  the  Agape  by  the  very  excesses  in  its 
use,  against  which  Paul  here  warns. 

Ver.  21.  His  own  supper.  A'mere  private,  as  contrasted 
with  the  common  meal.  For  when,  at  the  Agape,  private 
tables  took  the  place  of  one  table,  and  each  one  selected 
his  own  nearest  circle  of  friends  around  his  own  table, 
with  such  provisions  as  his  means  supplied,  the  greatest 


XI.  22,  23.]  SACRILEGE.  69 

inequality  would  prevail  among  those  dining  in  the  same 
room  ;  or  when  one  simply  partook  alone  of  what  he 
brought  with  him  from  home,  a  similar  result  would 
follow  from  the  plenty  of  the  rich,  and  the  scanty  provis- 
ion of  the  poor.  Taketh  before  refers  to  the  eagerness 
with  which  they  sought  the  food  and  drink  there  pro- 
vided, so  that  each  one  thought  only  of  himself.  One 
is  hungry,  i.  e.  :  He  comes  to  this  holy  ordinance  bent 
upon  satisfying  the  cravings  of  his  appetite.  Another  is 
drunken.  The  words  mean  what  they  say.  The  effects 
of  the  excessive  use  of  the  wine  are  felt. 

Ver.  22.  Have  ye  not  houses?  This  means  that  the 
Lord's  Supper  was  not  instituted  for  the  appeasing  of 
hunger  and  thirst.  This  should  be  provided  for  in  do- 
mestic life.  So  sacred  an  ordinance  was  degraded  when- 
ever it  was  used  or  connected  with  such  purposes.  The 
Church  of  God,  viz.  the  Christian  congregation  constitut- 
ing the  one  body  of  Christ,  within  whose  worship  no  such 
distinctions  should  occur.  That  have  not,  viz.  the  poorer 
members  of  the  Church,  who  suffer  by  the  contrasts  pre- 
sented in  such  separation  of  interests  and  of  eating  and 
drinking.  Shall  I  praise  you?  In  order  to  carry  con- 
viction, he  throws  the  statements  of  ver.  17  into  the  form 
of  an  appeal. 

Tlie  Seriousness  of  the  Abuse  Proved  from  the  Institutio?i 
of  the  Lord's  Supper. 

23-27.  For  I  received  of  the  Lord  that  which  also  I  delivered  unto  you, 
how  that  the  Lord  Jesus  in  the  night  in  which  he  was  betrayed  took  bread ; 
and  when  he  had  given  thanks,  he  brake  it,  and  said,  This  is  my  body, 
which  is  for  you  :  this  do  in  remembrance  of  me.  In  like  manner  also  the 
cup,  after  supper,  saying.  This  cup  is  the  new  covenant  in  my  blood:  this 
do,  as  oft  as  ye  drink  it,  in  remembrance  of  me.  For  as  often  as  ye  eat 
this  bread,  and  drink  the  cup,  ye  proclaim  the  Lord's  death  till  he  come. 

Ver.  23.  For  I  received  of  the  Lord.     Connects  closely 


70  /.  CORINTHIANS.  [xi.  24. 

with  preceding  verse.  The  emphatic  ego  of  the  Greek 
also  must  be  regarded.  The  thought  is:  "  How  would 
it  be  possible  for  me  to  praise  you,  inasmuch  as  I  have 
been  entrusted  with  a  special  revelation  from  the  Lord, 
that  most  clearly  shows  that  all  such  use  of  the  Lord's 
Supper  is  directly  contrary  to  its  institution  ?  "  I  deliv- 
ered unto  you.  That  revelation  you  also  know;  fori 
have  taught  it.  You  have,  therefore,  no  excuse  for  your 
course.  In  the  night  in  which  he  was  betrayed.  All 
the  circumstances  of  the  institution  are  stated,  in  order 
to  bring  the  historical  fact  into  prominence.  "A  deeply 
solemn  and  arresting  thought  contrasted  with  the  frivol- 
ity displayed  among  the  Corinthians  at  the  Agape " 
(Mevek).  Incidentally  these  words  teach  that  the  Lord's 
Supper  is  the  sacrament  of  completed  redemption,  as  it 
was  instituted,  not  at  the  beginning  of  Christ's  ministry, 
but  just  as  He  is  about  to  lay  down  His  life.  Took  bread. 
(See  SCH^FFER  on  Matthew  26 :  26.) 

Ver.  24.  (See  on  10:  16.)  For  exposition  of  the  words 
of  institution,  see,  as  above,  the  commentary  on  Matthew 
(ch.  26 :  26).  The  distinction  here  is  made  between  the 
Lord's  Supper  and  all  other  meals,  in  that,  in  the  former, 
with  the  bread,  the  body  of  Christ,  and  with  the  wine, 
the  blood  of  Christ  is  offered  and  received.  "  The  body 
of  Christ  is  the  chief  part  of  this  supper"  (BALDWIN). 
This,  viz.  "  This  which  I  hand  you."  Hy  body,  viz.  the 
true,  real,  substantial  body  of  Christ,  which  was  crucified 
for  our  sins,  lay  in  the  grave,  w^as  raised  from  the  dead, 
walked  on  the  weaves,  entered  closed  rooms,  ascended 
into  heaven,  and,  when  the  Lord's  Supper  was  instituted, 
as  also  whenever  and  wherever  the  same  supper  is  admin- 
istered, is  present  and  received  through  the  properties  of 
a  spiritual  body  inseparably  united  to  an  Omnipotent 
and  Omnipresent  Divine  Nature.     For  you.     Notice  the 


XI.  25,  26.]  THE  HOL  Y  COMMUNION.  7 1 

absence  of  "  given  "  found  in  A.  V.  "  The  words  '  for  you  ' 
require  truly  believing  hearts  "  (LuTllER).  Do  in  remem- 
brance of  me.  The  presence  of  the  body  and  blood  of 
Christ  in  the  Lord's  Supper  affords  the  surest  pledge  of 
the  provision  of  Redemption  through  the  vicarious  suffer- 
ings and  death  of  the  Son  of  God,  and  of  the  offer  of  all 
its  benefits,  and  their  saving  application  to  all  who  re- 
ceive the  words  "  for  you  "  in  true  faith.  The  Lord's 
Supper  is  an  epitome  of  the  Gospel,  which  cannot  be 
properly  read  unless  the  key  of  the  doctrine  of  the  Real 
Presence  be  applied.  It  commemorates  our  need  of 
Christ,  and  of  a  suffering  Saviour  as  the  penalty  for  sins 
that  no  earthly  expedient  can  remove.  It  commemorates 
also  the  mysterious  power  and  infinite  love  that  have  in- 
tervened in  His  divinely-human  person,  and  that  bring  the 
efficacy  of  divine  grace,  through  the  very  blood  of  the 
covenant,  to  all  who  come  to  this  Holy  Ordinance.  It 
is  the  communion,  not  of  an  absent,  but  of  a  present, 
although  unseen,  Christ. 

Vers.  25,  26.  The  new  covenant  in  my  blood.  "  My 
blood  of  the  covenant"  (Matt.  26:28).  For  explana- 
tion, see  note  on  that  verse.  The  underlying  thought  is 
that  it  is  only  through  the  shedding  of  Christ's  blood 
that  the  new  covenant  is  established,  and  that  with  the 
wine  of  the  Lord's  Supper,  the  very  blood,  which  has 
been  shed,  is  present  and  given  to  all  communicants,  as  a 
pledge  to  each  one  of  God's  gracious  will  to  him.  As  oft 
as  ye  drink  it,  viz.  whensoever  you  drink.  Ye  proclaim. 
Much  better  than  "  show  "  of  A.  V.  The  meaning  is  : 
The  Lord's  Supper  is  a  memorial  of  Christ's  death,  so 
clear  and  forcible  that,  in  partaking  of  it,  the  communi- 
cants declare  more  loudly  than  by  words  all  that  is  com- 
prehended by  the  one  word,  redemption.  The  Lord's 
Supper,  without  the  sacrifice  of  Christ  for  sin,  would  be  a 


72  /.  CORINTHIANS.  [xi.  26. 

meaningless  ceremony.  Neither  is  its  testimony  to  the 
full  extent  of  redemption  heard,  unless  the  bread  is  be- 
lieved to  be  the  communion  of  Christ's  body,  and  the 
wine  to  be  the  communion  of  His  blood.  The  Lord's 
death.  Not  that  the  testimony  and  assurance  of  the 
Lord's  Supper  end  with  His  death,  but  that  it  comprises 
all  that  the  Gospel  tells  of  His  death,  with  its  limitajjons 
in  His  glorious  resurrection.  The  body  and  blood  in  the 
Lord's  Supper  assure  us  of  a  Redeemer,  "  who  liveth, 
and  was  dead,  and  is  alive  forevermore "  (Rev.  i:  18), 
"  who  being  raised  from  the  dead  dieth  no  more  ;  death 
hath  no  more  dominion  over  Him  "  (Rom.  5  :  9).  We  pro- 
claim Christ's  life  as  well  as  His  death,  as  in  the  Lord's 
Supper  we  partake  not  of  His  dead,  but  of  His  ever  living 
body,  endowed  with  resurrection-power.  Until  he  come, 
viz.  at  His  Second  Coming.  (See  John  14:  3.)  TheLord's 
Supper  will  be  administered  and  received  until  the  Second 
Coming  of  Christ.  Hence,  there  will  always  be  Christians 
on  earth.  The  Church  shall  never  cease  to  exist.  (Comp. 
Matt.  16:  18.)  The  Lord's  Supper,  therefore,  is  not  only 
a  memorial  of  the  past,  but  it  points  forward  to  the 
future.  It  is  a  pledge  of  Redemption:  i.  Provided; 
2.  Applied  ;  3.  To  be  without  fail  completely  realized,  for 
both  soul  and  body,  at  Christ's  return. 

3.   The  Proper  Reception  of  tJie  Lord's  Supper. 

27-34.  Wherefore  whosoever  shall  eat  'be  bread  or  drink  the  cup  of  the 
Lord  unworthily,  shall  be  guilty  of  the  body  and  the  blood  of  the  Lord.  But 
let  a  man  prove  himself,  and  so  let  him  eat  of  the  bread,  and  drink  of  the 
cup.  For  he  that  eateth  and  drinketh,  eateth  and  drinketh  judgement  unto 
himself,  if  he  discern  not  the  body.  For.this  cause  many  among  you  are 
weak  and  sickly,  and  not  a  few  sleep.  But  if  we  discerned  ourselves,  we 
should  not  be  judged.  But  when  we  are  judged,  we  are  chastened  of  the 
Lord,  that  we  may  not  be  condemned  with  the  world.  Wherefore,  my 
brethren,  when  ye  come  together  to  eat,  wait  one  for  another.     If  any  man 


XI.  27-]  COMMUNION  OF  THE  UNWORTHY.  73 

is  hungry,  let  him  eat  at  home;  that  your  coming  together  be  not  unto 
judgement.     And  the  rest  will  I  set  in  order  whensoever  I  come. 

Ver.  27.  Eat  the  bread  or  drink  the  cup.  Not  "  and," 
as  in  A.  V.  Each  is  regarded  separately,  thus  intensify- 
ing the  warning.  Unworthily.  Referring,  first  of  all, 
to  such  an  abuse  as  had  occurred  among  the  Corinthians, 
and,  then,  generalizing  the  statement,  so  as  to  cover  all 
cases  where  the  Lord's  Supper  is  abused.  Calvin  is 
right  in  affirming  that  there  are  various  degrees  of  un- 
Avorthiness  in  the  reception.  Absolutely  speaking,  all  are 
unworthy,  as  the  words  of  the  Centurion,  so  often  applied 
to  the  Holy  Supper,  declare  (Luke  7  :  6).  Our  worth- 
iness, therefore,  must  consist  solely  in  the  merits  of 
Christ,  in  which  we  come  to  the  Lord's  Table  (Phil.  3  :  9), 
The  unworthy,  then,  are  those  who  are  without  the 
righteousness  of  Christ,  i.  e.  unbelievers.  "  He  who  eats 
and  drinks  unworthily,  eats  and  drinks  judgment  to  him- 
self. But  he  who  believes,  whether  his  faith  be  weak  or 
strong,  is  not  condemned  (John  3:18).  He,  therefore, 
who  believes,  even  though  his  faith  be  weak,  does  not 
receive  judgment  in  the  Eucharist,  and,  hence,  is  not  to 
be  numbered  with  the  unworthy  whom  the  Apostle 
affirms  bring  down  upon  themselves  judgment.  Besides, 
if  this  declaration  concerning  guilt  and  judgment  were 
directed  by  St.  Paul  against  the  weak  in  faith,  would  not 
they  who  know  themselves  to  be  such  be  altogether  de- 
terred by  this  declaration  of  the  Apostle  from  the  use  of 
the  Supper?  Yet  the  Lord's  Supper  was  instituted  for 
the  very  purpose  that,  by  its  use,  weak  faith  may  be 
strengthened  and  encouraged.  (See  also  Matt.  9:  12;  2 
Cor.  12:  10)  "(HuNNius).  LUTIIER,  in  his  defence  before 
Cajctan,  at  Augsburg,  Oct.  14th,  15 18,  treating  of  the 
communion  of  the  unworthy,  said:  "But  if  you  say: 
What,  if  I  be  unworthy,  and  unprepared  for  the  sacra- 


74  t'  CORINTHIANS.  [xi.  28,  29. 

mcnt  ?  I  answer :  By  no  preparation  are  you  rendered 
worthy,  by  no  works  are  you  made  fit  for  the  sacrament, 
but  by  faith  alone,  because  faith  in  Christ's  word  alone 
justifies,  renders  worthy,  quickens,  and  prepares,  and 
without  it  all  else  is  a  matter  either  of  presumption  or 
despair.  For  the  just  lives  not  by  his  preparation,  but 
by  his  faith.  Of  your  unworthiness,  therefore,  you  ought 
not  to  doubt,  but  should  approach  the  Holy  Sacrament, 
just  bccaiise yoiL  arc  umuorthy,  in  order  to  be  inade  ivortJiy, 
and  be  justified  by  Him,  who  came  to  seek  and  save  not 
the  righteous,  but  sinners."  In  the  case  of  many  of  the 
Corinthians,  this  unworthiness  or  absence  of  real  faith  in 
Christ  manifested  itself  in  conduct  showing  their  utter 
lack  of  appreciation  of  what  the  Lord's  Supper  both  is 
and  brought  them.  They  looked  on  its  purely  external 
side,  as  presented  solely  in  the  elements  bread  and  wine, 
and  their  purely  physical  use  for  satisfying  hunger  and 
thirst.  They  were  without  the  spiritual  sense  to  long  for 
or  to  accept  from  a  sense  of  spiritual  need,  i.  e.  from  con- 
viction of  sin,  the  heavenly  gift  therein  offered.  Guilty 
of  the  body  and  blood.  By  treating  with  contempt,  not 
merely  the  bread  and  wine,  but  the  body  and  blood  of 
Christ,  as  offered  them  in  the  Lord's  Supper,  and  thus 
justly  beneath  God's  anger. 

Ver.  28.  Prove  himself,  i.  e.  "  test  himself,"  or  see 
whether  he  actually  be  worthy  by  being  in  Christ.  (See 
2  Cor.  13:8.)  Instead  of  receiving  the  Lord's  Supper 
with  frivolity  and  self-indulgence,  it  is  to  be  preceded 
and  accompanied  by  earnest  self-recoUectedness.  We  are 
to  test  ourselves  by  the  Law  to  learn  our  sins  and  need 
of  redemption  ;  and  by  the  Gospel,  to  ascertain  how  far 
its  promises  are  appropriated  and  have  entered  into  our 
lives  as  a  new  power. 

Ver.  29.  Eateth  and  drinketh  judgment.     His  eating 


XI.  3o]  COMMUNION  OF  THE  UNWORTHY.  75 

and  drinking,  as  acts  of  unbelief,  treating  the  Lord's  body 
and  blood  with  contempt,  incur  God's  wrath.  This  nec- 
essarily means  everlasting  punishment,  unless  the  person 
be  afterwards  brought  to  repentance  and  faith.  A  com- 
parison of  the  other  passages  where  the  same  word  occurs 
makes  this  meaning  clear  (Luke  23  140  ;  i  Tim.  3:6;  Jas. 
3  :  I  ;  Jude  4.  Comp.  John  3  :  18).  Not  discerning  the 
Lord's  body,  i.  e.  by  regarding  the  Lord's  Supper,  the 
Communion  of  the  Lord's  body  and  blood,  precisely  as 
though  it  were  an  ordinary  meal,  and  thus  by  their  lack 
of  spiritual  perception  and  disregard  of  Christ's  Word 
(comp.  note  on  ver.  27)  showing  their  unbelief. 

Ver.  30.  Among  you  refers  to  some  who  had  been 
members  of  their  church  according  to  the  external  fel' 
lowship.  Not  a  few  sleep.  Sleep  is  applied  even  to  the 
death  of  the  godless  (Dan.  12:2).  "In  regard  of  such 
manifestations  of  God's  judgments,  it  may  be  remarked, 
first,  that  the  profanation  of  the  Lord's  Supper  may  have 
been,  as  the  '  one  is  drunken  '  (ver.  21)  seems  to  imply, 
of  a  very  grievous  nature;  and  secondly,  that  temporal 
punishments,  like  other  miraculous  manifestations,  in 
accordance  with  the  eternal  wisdom  of  God,  formed  a 
part  of  the  disciplinary  development  of  the  early  life  of 
the  Christian  Church  "  (Ellicott).  Nevertheless  the 
tender  manner  in  which  the  falling  of  these  divine  judg- 
ments is  stated  suggests  that  by  the  gradual  approach  of 
the  diseases,  as  the  thought  seems  to  be,  a  gracious  warn' 
ing  was  given,  which  was  not  in  all  cases  unheeded. 
What  came  as  a  punishment  of  Avrath  may  in  more  than 
one  case  have  been  changed  into  a  chastisement  of  love. 
The  sin  brought  the  penalty  ;  but  although  when  the  sin 
was  repented  of,  the  disease  remained  and  brought  death, 
the  condemnation  was  no  longer  there  (Rom.  8:  i.  See 
ver.  32). 


76  /•  CORINTHIANS.  [xi.  31— xii.  i. 

Ver.  31.  If  we  discerned  ourselves.  The  imperfect 
tense  designates  in  the  original  what  is  repeated.  "  If  we 
were  in  the  habit  of  examining  and  passing  judgment  upon 
ourselves,  it  might  save  from  that  judgment  of  the  Lord 
which  some  are  experiencing." 

Ver.  32  shows  the  corrective  and  remedial  intention 
back  of  these  judgments.  Their  chief  end  was  to  lead  to 
repentance,  "  God  willeth  the  salvation  of  all  (i  Tim.  2:4; 
4  :  10),  and  chastens  in  order  that  His  gracious  will  should 
not  be  hindered  by  the  sinfulness  of  man  "  (EllicOTT). 

Vers.  33,  34.  Wait  one  for  anotlier  is  the  reverse  of 
"  Taketh  before  "  of  ver.  21.  The  rest  will  I  set  in  order 
suggests  that  there  are  other  matters  connected  with  the 
administration  of  the  Lord's  Supper,  concerning  which  the 
Apostle  preferred  to  postpone  his  direction,  until  he  could 
be  personally  present  and  could  have  all  the  circumstances 
in  view. 

(D.)  Spiritual  Gifts  (ch.  12 — 14  :  25). 
I.   Tlicir  Source. 

1-3.  Now  concerning  spiritual  gifts,  brethren,  I  would  not  have  you 
ignorant.  Ye  know  that  when  ye  were  Gentiles  ye  were  led  away  unto 
those  dumb  idols,  howsoever  ye  might  be  led.  Wherefore  I  give  you  to 
understand,  that  no  man  speaking  in  the  Spirit  of  God  saith,  Jesus  is  ana- 
thema; and  no  man  can  say,  Jesus  is  Lord,  but  in  the  Holy  Spirit. 

The  new  life  of  Christianity  had  taken  a  powerful  hold 
upon  the  Corinthians,  and  had  manifested  itself  in  most 
energetic  activity.  But  with  many,  this  activity  was  not 
controlled  by  a  discreet  judgment.  The  emotional  side 
of  Christianity  was  perverted,  and  threatened  to  become, 
by  its  abuse,  their  ruin.  The  new  gifts  varied,  and  be- 
came the  occasion  for  new  emulations  and  rivalries.  As 
they  quarrelled  concerning  the  relative  abilities  of  their 


Xir.  1-3.]  SPIRITUAL  GIFTS.  if 

teachers  (i  :  12  sqq. ;  2  :  4  sqq.),  so  the  gifts  were  also 
treated.  It  is  the  characteristic  of  St.  Paul  to  refute  an 
error  or  censure  a  practice,  by  first  thoroughly  examining 
the  principles  that  underly  the  truth  or  the  practice  that 
has  been  perverted.  Hence  he  here  seeks  to  convict  the 
Corinthians  of  their  error  by  such  questions  as :  What 
are  spiritual  gifts  ?  Whence  do  they  come  ?  What  is  their 
end?  What  relation  have  they  to  one  another?  The 
answer  to  these  questions  at  once  shows  the  folly  of  the 
controversies  on  the  subject  in  which  they  had  been 
engaged. 

Vers.  T,  2.  Spiritual  gifts.  "  Gifts  "  is  not  in  the  orig- 
inal. The  term  is  more  general:  "Spiritual  matters," 
embracing  ''  gifts,"  "  ministrations,"  and  "  workings  "  of 
vers.  5,6.  I  would  not  have  you  ignorant.  (Comp.  10  :  i  ; 
Rom.  I  :  13.)  Ye  were  led  away.  He  contrasts  their 
condition  under  the  spiritual  darkness  of  Heathenism, 
with  that  which  they  now  enjoy  with  the  spiritual  illumi- 
nation of  the  Gospel.  The  folly  of  idolatry  is  declared  by 
the  expression  dumb  idols.  (See  Is.  44  :  15-20;  Ps  115  : 
4-8.)  But  beyond  this,  the  chief  allusion  is  to  the  com- 
plete dominance  of  impulse.  They  were  at  the  mercy  of 
every  fantastic  suggestion  that  was  made.  There  was 
nothing  fixed  and  stable  ;  everything  was  uncertain  and 
vacillating,  as  the  words  howsoever  ye  might  be  led 
imply. 

Ver.  3.  Jesus  anathema.  The  ecstasy  which  accom- 
panied some  of  the  supernatural  gifts  of  the  Spirit  was 
readily  confounded  with  the  ravings  of  false  spirits.  Here 
the  Apostle  shows  that  there  is  but  one  test  whereby  to 
discriminate  one  Avho  acts  and  speaks  beneath  the  power 
of  Satan,  and  one  who  acts  and  speaks  a?i  moved  by  the 
Holy  Ghost.  Such  test  is  the  confession.  Exalted  utter- 
ance, facility  of  expression,  ardor  of  feeling,  even  speaking 


.   78  /.  CORINTHIANS.  [xii.  3. 

with  tongues,  of  themselves  signify  nothing.  Satan  knows 
how  to  use  them  (2  Thess.  2  :  9).  The  Hnes  are  drawn  ; 
the  camps  are  estabhshed  ;  the  hostile  armies  are  arrayed 
asfainst  each  other.  As  there  are  two  armies,  and  there 
can  be  no  neutrahty,  so  there  are  two  watchwords,  viz. 
either  "  Jesus  anathema"  or  "Jesus  Lord."  A  similar 
text  is  found  in  i  John  4:  1-3.  For  "anathema,"  see 
note  on  Rom.  8:3;  it  means  something  that  is  set  apart 
for  destruction,  as  peculiarly  hateful  to  God.  "  This 
blasphemous  utterance  would  mainly  be  that  of  the  Jews 
(comp.  Acts  13:45;  16:6)"  (Ellicott).  But  there 
may  have  been  those  who  spoke  under  supernatural 
demoniacal  impulse,  whose  declarations  may  have  been 
listened  to  temporarily  by  some  of  the  weaker  Corinthians, 
as  though  their  miracles  were  of  themselves  the  seal  of 
their  divine  authority.  The  case  may  be  stated  for  the 
sake  of  the  argument.  To  call  Jesus  anathema  would  be 
so  flagrant  an  offence,  that  it  was  manifest  that  the  speaker 
could  not  be  moved  thereto  by  the  Holy  Spirit.  But 
that  one  who  called  Jesus  Lord  spake  by  the  Spirit,  is 
just  as  certain.  Can  say  Jesus  is  Lord,  i.  c.  "  Recognize 
Him  as  Lord,  believe  in  Him,  call  upon,  proclaim  and 
glorify  His  name,  by  a  true  confession  of  faith,  holy 
obedience,  and  subjection  to  His  will.  For  all  this  a 
special  gift  of  the  Holy  Spirit  is  required  (John  6:29; 
Phil.  I  :  29)  "  (Calovius).  The  reference  cannot  be  to 
the  lip  service  of  Matt.  7:21,  but  to  calling  upon  the 
Lord  or  confessing  the  Lord,  from  the  heart  (2  Tim. 
2  :  22).  "  To  say  that  Jesus  is  Lord  is  to  acknowledge 
oneself  as  His  servant,  and  to  seek  only  His  honor" 
(Luther).  This,  howev&r,  is  done  by  all  true  Christians. 
All  true  Christians,  therefore,  have  the  Holy  Spirit,  and 
whatever  be  their  gifts,  are  to  be  recognized  and  honored. 
The  diversity  of  gifts  is  rooted  in  the  unity  of  the  faith 


XII.  4-6.]  SPIRITUAL  GIFTS.  79 

and  confession  of  Christians.  "  This  is  the  general  gift 
of  the  Holy  Spirit,  common  to  all  Christians.  In  this  all 
Christians  are  in  all  respects  equal "  (BALDWIN). 


2.    Their  Variety  and  Common  Object. 

4-1 1.  Now  there  are  diversities  of  gifts,  but  the  same  Spirit.  And  there 
are  diversities  of  ministrations,  and  the  same  Lord.  And  there  are  diver- 
sities of  workings,  but  the  same  God,  who  worketh  all  things  in  all.  But 
to  each  one  is  given  the  manifestation  of  the  Spirit  to  profit  withal.  For 
to  one  is  given  through  the  Spirit  the  word  of  wisdom;  and  to  another  the 
word  of  knowledge,  according  to  the  same  Spirit :  to  another  faith,  in  the 
same  Spirit ;  and  to  another  gifts  of  healings,  in  the  one  Spirit ;  and  to 
another  workings  of  miracles ;  and  to  another  prophecy ;  and  to  another 
discernings  of  spirits  :  to  another  livers  kinds  of  tongues  ;  and  to  another 
the  interpretation  of  tongues:  but  all  these  worketh  the  one  and  the  same 
Spirit,  dividing  to  each  one  severally  even  as  he  will. 

Vers.  4-6.  The  threefold  parallel  is  worthy  of  particular 
attention 

j  Gifts  \  j  Spirit. 

Diversities  of  \  Ministrations  \  ==the  same  \  Lord. 
(  Workings        )  (  God. 

Here  there  is  diversity  in  unity,  and  unity  in  diversity. 
Where  there  is  no  diversity,  there  can  be  no  organization. 
There  must  be  a  common  centre  with  large  diversities  in 
the  members  that  go  forth  from  it.  Gifts.  "  Charisms." 
(See  notes  on  Rom.  12  :  6-8.)  The  one  gift  of  the  Spirit 
specialized  according  to  the  varied  capabilities  and  re- 
lations of  individual  members,  distinguishes  the  endow- 
ments of  grace  that  result  as  though  they  were  separate 
gifts.  "  Whether  it  were  that  the  Spirit  infused  entirely 
new  powers,  or  stimulated  those  already  existing  to  higher 
power  and  activity  "  (Meyer).  Even  these  capabilities 
and  relations  are  providentially  determined  according  to 
God's  plan  for  the  administration  of  Redemption.     Minis- 


8o  /•  CORINTHIANS.  [xii.  5,  6. 

trations  are  the  various  forms  of  official  Christian  service. 
The  fundamental  thought  is  that  of  activity  in  executing 
the  commands  of  another.  They  refer  to  the  various 
spheres  and  function  of  the  Christian  ministry  in  the 
widest  sense  of  the  term.  The  absolute  parity  of  all 
ministers  does  not  conflict  or  render  of  no  value  their 
subordination  to  each  other  in  an  organization  for  com- 
bined efforts  and  mutual  efficiency.  The  \  ery  idea  of 
organization  carries  with  it  that  of  a  diversity  of  minis- 
trations. These  ministrations,  however,  include  here 
various  forms  of  lay  activity.  Workings,  viz.  the  works 
and  effects  of  grace,  whether  of  the  miraculous  and  ex- 
traordinary character  found  in  the  early  Church,  or  of  an 
ordinary  kind  in  the  administration  of  the  Word  and 
sacraments,  both  then  and  now.  Whenever  the  gifts  of 
grace  are  received  they  at  once  work,  and  the  results  ex- 
hibit diversities  corresponding  to  the  diversities  in  the 
<Tlfts  themselves.  The  same  Spirit,  the  same  Lord,  the 
same  God.  A  clear  Trinitarian  declaration.  The  ascend- 
ing climax  from  the  Spirit  to  God  implies  no  subordi- 
nation of  the  other  persons  to  the  Father,  but  must  be 
understood  according  to  the  order  of  the  Divine  Revela- 
tion. The  Second  Person  of  the  Trinity  is  the  Revealer 
of  the  Father  (John  i  :  14).  But  man  knows  God  as 
Father,  only  as  the  Son  is  known.  Apart  from  and  be- 
fore the  revelation  in  Christ,  the  personal  distinction  is 
unknown,  and  the  thought  is  alone  of  God.  The  work- 
ings of  God's  grace  are  here  traced  to  their  very  fountain- 
head  in  the  will  of  the  Father  who  gave  the  Son,  and 
from  the  ascended  Son  sends  down  upon  the  Church  the 
Holy  Spirit.  The  gifts,  the  ministrations,  the  workings 
are  not  divided,  as  though  the  one  class  is  exclusively  the 
sphere  of  one  person ;  but  within  each  as  it  is  revealed  to 
man,  each  person  is  peculiarly  prominent.     Thus  John 


XII.  5,  6.]  SPIRITUAL  GIFTS.  8i 

5  :  17,  19  is  most  clear  concerning  the  co-ordination  of 
Father  and  Son  in  the  workings  here  ascribed  to  the 
Father  alone,  or  perhaps  better  to  God,  in  whom  Spirit, 
Son,  and  Father  unite. 

The  same  Spirit.  A  clear  statement  of  the  personality 
and  the  unity  of  the  Spirit.  The  Spirit  is  not,  therefore, 
a  mere  force  or  "  motion  created  in  things."  Personal 
attributes  and  works  are  ascribed  to  Him,  not  only  here 
but  throughout  the  chapter,  and  in  such  places  as  2  :  10. 
The  unity  also  makes  it  clear  that  in  such  allusions  as 
that  in  Rev.  i  :  i  to  "  seven  spirits,"  the  thought  is  that 
of  the  sevenfold  operations  of  the  one  Spirit  of  God. 

The  same  Lord.  After  the  resurrection  and  ascension, 
regularly  applied  to  Jesus  in  the  N.  T.,  and  especially  by 
St.  Paul.  (See  above  ver.  4,  also  notes  on  Rom.  10  :  13.) 
"  The  name  Lord  describes  Him  as  the  divine  sovereign 
of  the  world  (Rom.  10  :  12;  i  Cor.  15  :  27)  sitting  at  the 
right  hand  of  God  (Rom.  8  :  34),  to  whom  is  given  the 
possession  of  the  world  "  (VVeiss,  Biblical  TJuology, 
I.  392).  The  ministrations,  in  their  diversities,  are  as- 
cribed to  Him  by  pre-eminence,  because  ministers  are 
ministers  of  Christ  (4  :  i)  and  ambassadors  for  Christ 
(i  Cor.  5  :  20),  and  thus  are  the  agents,  through  whom  the 
mediatorial  ofificc  of  Christ,  as  Prophet,  Priest,  and  King, 
is  exercised. 

The  same  Qod.     Through  the  Avorkings  of  the  Spirit, 

the  Lord  Jesus  is  brought  to  men  (John  16  :  15)  and  men 

are  brought  to    Him.     Through  Christ,  we  come  to  the 

Father  (John  14  :  6).     Thus  brought  through  the  Spirit 

to  the  Son,  and  through  the  Son  to   the  Father,  all  God 

is   ours,  and  all   diversities   of  gifts,  ministrations,    and 

workings  proceed  from  the  one  God.     We  do  not  regard 

the  word  "God"  here  used  as  restricted  to  the  Father. 

He  is  clearly  implied,  but  the  very  change  in  the  term, 
6 


82  I.  CORINTHIANS.  [xii.  7-8. 

emphasizes  the  unity  of  the  Godhead.  Worketh  all  in 
all.  The  distinctions,  then,  rest  upon  distinction  of  God's 
gifts,  not  of  human  merits  or  works.  God's  workings 
are  not  to  be  despised  in  the  least,  or  to  be  assumed  as 
one's  own  in  the  more  exalted.  These  works  are  "  begun, 
continued  and  ended  in"  God,  "  from  whom  all  holy  de- 
sires, all  good  counsels,  and  all  just  works  do  proceed." 
"  Not :  '  He  worketh  all  things  in  one,'  or  one  would  be 
proud,  but  '  in  all,'  so  that  what  one  has  not  in  himself, 
he  may  have  in  another  "  (Anselm). 

Ver.  7.  To  each  one,  viz.  of  those  who  hav^e  these  gifts. 
The  thought  is  that  wherever  there  is  a  gift,  there  is  some 
particular  work  in  the  Church  for  which  God  has  designed 
it.  The  manifestation  of  the  Spirit,  i.  e. :  The  Holy  Spirit 
bestows  the  gift  that  externally  manifests  His  presence. 
The  gift  manifests  the  Spirit ;  and,  at  the  same  time,  the 
Spirit  manifests  Himself  in  and  through  the  gift.  To 
profit,  and,  therefore,  neither  for  mere  display,  nor  for 
pride  in  the  consciousness  of  its  possession. 

Vers.  8-1 1.  Through  the  Spirit,  as  the  agent.  Accord- 
ing to  the  Spirit,  as  the  standard.  In  the  same  Spirit,  as 
the  element  in  which  the  faith  mentioned  lives  and  acts. 
This  variety  is  grounded  not  only  in  the  unity  of  the 
one  God,  but  also  of  the  one  Spirit.  The  word  of  wis= 
dom,  viz.  ability  to  apply  the  facts  and  doctrines  of 
Christianity  to  the  varied  events  and  perplexities  of  the 
Christian  life,  the  unction  of  devotional  utterance.  An 
illustration  is  found  in  the  hymns,  the  prayers,  the  devo- 
tional books  of  an  Arnd  or  a  Gerhard,  the  sermons  of  many 
devout  preachers,  the  casuistic- and  practical  counsel  of  a 
Baldwin  or  a  Spener.  The  word  of  knowledge,  viz.  the 
ability  to  present,  in  due  order  and  with  clearness,  the 
doctrines  of  Christianity,  or  its  important  facts  illustrated 
by  the  confessions  and  scientific  theologians  of  the  Church. 


xii.  9,  lo.]  FAITH  OF  MIRACLES.  83 

The  two  gifts  supplement  one  another.  "  The  latter  term 
is  divine  science,  and  the  first  is  that  enlightenment  which 
springs  from  it.  So  that  the  first  noun  is  subjective,  and  the 
second  objective.  The  study  of  the  knowledge  brings  the 
*  wisdom,'  wisdom  results  from  penetration  into  this  knowl- 
edge ;  knowledge  is  the  study,  and  wisdom  its  fruit  " 
(Eadie  on  Col.  2 :  3).  Knowledge  must  be  assimilated, 
in  order  to  be  transformed  into  experience,  from  which 
the  word  of  wisdom  proceeds.  LUTHER,  however,  refers 
"wisdom"  to  the  dogmatical,  and  "  knowledge"  to  the 
ethical  side  of  Christian  doctrine. 

Faith.  "  Not  the  common  faith  in  Christ,  whereby  one 
is  justified  before  God,  and  obtains  forgiveness  of  sins, 
since  this  must  be  found  in  all  Christians,  even  though 
they  have  not  the  particular  gifts  here  mentioned  ;  but 
he  here  mentions  a  peculiar  virtue  or  power  of  Spirit 
which  He  works  in  the  Church,  so  that  some  can  do  great 
and  remarkable  things  with  unwavering  courage  (i  Cor. 
13:  2)"  (Luther).  "That  heroic  impulse,  incited  by 
which,  men  attempt,  from  no  rash  boldness  or  arbitrary 
caprice,  but  from  a  secret  movement  of  the  divine  Spirit, 
great  undertakings,  and,  beyond  the  expectation  of  all 
men,  conduct  them  to  their  desired  ends  with  promptness 
and  ease  "  (HUNNIUS).  "  It  is  found  to-day  in  those  who 
with  great  confidence  cleave,  in  doubtful  affairs,  to  God, 
where  others,  who  are  without  this  faith,  in  anxiety  of  mind, 
tremble,  and  cannot  promise  for  themselves  the  longed- 
for  success  "  (Baldwin).  "  An  extraordinary  degree  of 
practical  moral  energy,  in  which  the  superiority  of  sancti- 
fied will  over  nature  reveals  itself "  (Schapt).  Gifts  of 
healing.  Miraculous  cures  (Mark  16:  18;  Acts  4:30; 
19  :  1 1,  12  ;  28  :  8).  They  do  not  exclude  the  use  of  means 
to  which  extraordinary  efficacy  is  given,  as  in  James 
5  :  14.     Workings  of    miracles,    i.  e.  :    All  miracles   be- 


84  I.CORINTHIANS.  [xii.  lo,  ii. 

side  those  of  healing:  Peter's  slaying  Ananias  and 
Sapphira  (Acts  5:3);  Paul's  blinding  Elymas,  the  sor- 
cerer (Acts  13  :  11)  ;  the  raising  of  the  dead  (Acts  9  : 
40);  the  giving  over  to  Satan  (i  Tim.  i  :  20).  Prophecy. 
(See  note  on  Rom,  12:6.)  Discernings  of  spirits.  "  Here 
a  peculiar  faculty  is  indicated,  which  Paul  declares  has 
not  been  given  all  believers,  so  that  by  certain  marks 
not  immediately  obvious  to  every  one,  one  distinguishes 
between  true  and  false  teachers,  and,  by  a  peculiar  sagacity 
of  an  enlightened  mind,  foresees  what  the  devil  is  plan- 
ning through  this  or  that  false  teacher"  (HUNNIUS).  Not 
to  be  confounded  with  natural  perspicacity.  Kinds  of 
tongues.  Inspired  utterance  in  a  rhapsody  of  devotion, 
peculiar  to  the  Apostolic  Church.  See  Mark  16  :  17, 
where  the  reference  to  new  kinds  of  tongues,  not  simply 
foreign  languages,  is  most  clear,  when  the  original  is  con- 
sulted. This  gift  seems  to  have  included  the  ability  to 
speak  in  foreign  languages,  as  on  the  Day  of  Pentecost ; 
but  it  could  not  have  been  limited  thereto.  In  the 
Corinthian  Church,  the  form  which  it  assumed  was  that 
of  an  address  to  God,  intelligible  to  none  but  those  en- 
dowed Avith  the  gift  of  the  interpretation  of  tongues. 
Language  is  ordinarily  the  means  of  conveying  our 
thoughts  to  others  ;  but  here  it  conveyed  no  meaning 
(14:  2).  All  these,  viz.  charisms  or  gifts.  One  and  the 
same  Spirit.  Thus  the  unity  underlying  the  diversity  is 
brought  into  prominence.  The  possession  of  the  more 
eminent  gifts  does  not  justify  the  despising  of  those  who 
have  only  those  thatare  humbler.  Dividing  to  each  one. 
The  adaptation  of  the  work  of  the  Spirit  in  His  extraor- 
dinary gifts  to  the  varying  capacities  of  the  members  of 
the  Corinthian  Church.  Even  as  he  will.  In  the  face 
of  such  a  statement,  who  can  deny  the  personality  of  the 
Holy  Spirit?     (Comp.  3  :  5-7.) 


XII.  12.]  THE  COMMUNION  OF  SAINTS.  85 

On  this  entire  section,  sec  SCHAFF,  History  of  the 
Apostolic  Church,  pp.  469-484. 

3.   Their  Organic   Union. 

2-31.  For  as  the  body  is  one,  and  hath  many  members,  and  all  the 
members  of  the  body,  being  many,  are  one  body  ;  so  also  in  Christ.  For 
in  one  Spirit  were  we  all  baptized  into  one  body,  whether  Jews  or  Greeks, 
whether  bond  or  free;  and  were  all  made  to  drink  of  one  Spirit.  For  the 
body  is  not  one  member,  but  many.  If  the  foot  shall  say.  Because  I  am 
not  the  hand,  I  am  not  of  the  body ;  it  is  not  therefore  not  of  the  body. 
And  if  the  ear  shall  say.  Because  I  am  not  the  eye,  I  am  not  of  the  body  ; 
it  is  not  therefore  not  of  the  body.  If  the  whole  body  were  an  eye,  where 
were  the  hearing  ?  If  the  whole  were  hearing,  where  were  the  smelling  .■' 
But  now  hath  God  set  the  members  each  one  of  them  in  the  body,  even  as 
it  pleased  him.  And  if  they  were  all  one  member,  where  were  the  body  ? 
But  now  they  are  many  members,  but  one  body.  And  the  eye  cannot  say 
to  the  hand,  I  have  no  need  of  thee :  or  again  the  head  to  the  feet,  I  have 
no  need  of  you.  Nay,  much  rather,  those  members  of  the  body  which  seem 
to  be  more  feeble  are  necessary  :  and  those  farts  of  the  body,  which  we 
think  to  be  less  honourable,  upon  these  we  bestow  more  al)undant  hon- 
our ;  and  our  uncomely  farts  have  more  abundant  comeliness ;  whereas 
our  comely  farts  have  no  need  :  but  God  tempered  the  body  together,  giv- 
ing more  abundant  honour  to  that  part  which  lacked  ;  that  there  should  be 
no  schism  in  the  body  ;  but  t/iat  the  members  should  have  the  same  care 
one  for  another.  And  whether  one  member  suffereth,  all  the  members 
suffer  with  it;  or  one  member  is  honoured,  all  the  members  rejoice  with  it. 
Now  ye  are  the  body  of  Christ,  and  severally  members  thereof.  And  God 
hath  set  some  in  the  church,  first  apostles,  secondly  prophets,  thirdly 
teachers,  then  miracles,  then  gifts  of  healings,  helps,  governments,  divers 
kinds  of  tongues.  Are  all  apostles  .''  are  all  prophets  .■•  are  all  teachers  ?  are 
all  workers  (^ miracles  ?  have  all  gifts  of  healings  ?  do  all  speak  with  tongues  ? 
do  all  interpret  ?  But  desire  earnestly  the  greater  gifts.  And  a  still  more  ex- 
cellent way  shew  I  unto  you. 

Ver.  12.  The  illustration  of  the  body  and  its  members 
is  introduced  to  show  that  Christians  are  not  isolated  and 
independent  units,  but  that  they  arc  mutually  interde- 
pendent. (Sec  notes  on  Rom.  12:4,5.)  ^®  '*  Christ. 
All  being  united  with  and  in  Christ,  through  Him  they 
become  one  body. 


86  /•   CORINTHIANS.  [xii.  13-16. 

Ver.  13.  In  one  Spirit.  In  this  statement  of  the  man- 
ner in  which  they  were  united,  more  is  meant  than 
that  the  Holy  Spirit  is  the  agent  whereby  it  is  ac- 
comphshed.  He  is  not  only  the  agent,  but  the  very 
element  in  which  the  spiritual  life  thus  begun  moves  and 
acts.  The  emphasis  is  on  "  one."  "  One  is  not  baptized 
in  one,  and  another  in  another  spirit.  Not  only  is  there 
one  who  baptized  us,  but  one,  into  which  he  baptized, 
i.  e.  on  account  of  which  he  baptjzed  "  (ChrysOSTOM). 
Into  one  body,  viz.  so  as  to  become  one  body.  Whether 
Jews  or  Greeks.  Worldly  distinctions,  such  as  those 
made  on  national  and  social  lines,  do  not  avail  here. 
Drink  of  one  Spirit.  Augustine,  Luther,  Calvin,  Hun- 
nius,  Calovius,  and  many  others  down  to  Hcnrici,  refer 
this  to  the  Lord's  Supper.  But  why  should  so  sudden 
and  abrupt  a  change  be  made  ?  It  is  more  natural  to 
refer  it  to  the  gift  of  the  Holy  Spirit,  bestowed  in  bap- 
tism, which  believers  receive,  as  the  trees  planted  by  the 
streams  drink  of  the  water  at  their  roots.  The  first 
clause  of  the  verse  refers,  therefore,  to  the  gift ;  and  the 
second,  to  our  reception  of  it  through  the  new  powers 
that  come  with  this  gift. 

Ver.  14.  Not  one  member,  but  many  The  unity  of 
the  body  is  not  inconsistent  with  a  variety  of  members. 
To  an  organism,  this  is  necessary.  The  one  end  is  at- 
tained by  a  variety  of  functions.  It  is  the  same  prin- 
ciple that  obtains  in  the  distribution  of  labor  in  social 
organizations. 

Vers.  15,  16.  Differences  of  functions  do  not  imply 
contradiction  or  independence.  The  folly  of  envy 
among  Christians  is  illustrated  by  the  harmony  of  the 
various  members  of  the  body.  The  figure  was  a  familiar 
one  to  the  ancients.  yEsop's  fable  and  a  passage  in  the 
Second  Book  of  Livy  (II.  32)  may  be  noted. 


xii.  17-2S.]  THE  COMMUNION  OF  SAINTS.  87 

Vers.  17-19  show  the  great  loss  to  the  body  if  the 
individuality  of  its  various  members  were  destroyed. 
The  body  is  maintained  by  the  careful  preservation  of 
their  distinctive  functions,  as  they  are  all  made  to  con- 
verge upon  one  end. 

Ver.  20  expresses  the  other  side  of  ver.  14.  Ver.  14 
had  taught  unity  in  diversity  ;  ver.  20  teaches  diversity 
in  unity. 

Ver.  21  sets  forth  the  importance  of  the  less  prominent 
members  to  those  that  are  more  prominent.  "  For  as  the 
hand  needs  the  direction  of  the  eye,  with  which  it  per- 
forms its  ofifice  so  as  to  work  aright ;  so  also  the  eye 
needs  the  protection  of  the  hand,  if  it  is  to  avoid  injury. 
Although  the  head  has  the  most  prominent  position,  never- 
theless it  needs  the  feet  in  order  to  be  moved  from  place 
to  place ;  as  well  to  avoid  injury,  as  to  obtain  what  is  for 
its  advantage  "  (CllLOVlUS). 

Vers.  22-24.  riore  feeble,  less  honourable,  are  general 
terms,  stating  the  principle,  and  were  scarcely  intended 
to  indicate  a  rigid  classification.  In  general,  the  former 
refer  to  the  more  delicate  organisms,  such  as  the  eye  and 
the  ear ;  and  the  latter,  the  parts  covered  by  clothing, 
except  the  class  that  are  mentioned  as  uncomely,  where 
the  reference  is  clearly  to  the  demands,  not  so  much  of 
protection,  as  of  modesty.  The  argument  is  that  every 
part  of  the  body  is  necessary  and  useful,  and  that  there 
is  a  compensation  for  the  relative  prominency  some  of 
the  members  have.  God  tempered  the  body.  By  fur- 
nishing the  original  clothing  (Gen.  3  :  21). 

Vers.  25,  26.  No  schism,  i.  e.  no  antagonism.  The 
body  is  rent  asunder,  and  all  suffer,  when  a  collision  of 
interests  is  imagined.  The  same  care.  Self-interest  de- 
mands it.  A  member  provides  best  for  its  own  interests, 
when,  forgetful  of  self,  all  its  efforts  are  directed  towards 


88  /.   CORINTHIANS.  [xii.  26-28. 

the  service  of  the  other  members.  Whether  one  mem= 
ber  suffer.  "  A  pain  in  any  portion,  even  the  most  re- 
mote from  the  seats  of  life,  affects  the  whole  "  (LlAS). 
All  the  members  rejoice  with  it.  "'And  how  do  they 
rejoice  with  it  ?  '  say  you.  The  head  is  crowned,  and  the 
whole  man  is  honored.  The  mouth  speaks,  and  the  eyes 
laugh  and  are  delighted.  If  the  eyes  appear  beautiful,  the 
whole  person  is  embellished.  When  a  straight  nose  and 
upright  neck  and  other  members  are  praised,  the  eyes 
rejoice  ;  and  again  they  shed  tears  in  great  abundance 
over  the  griefs  and  misfortunes  of  the  other  members, 
even  when  they  themselves  continue  uninjured  "  (Chry- 
sostom). 

Ver.  27.  Now  ye  are  the  body  of  Christ.  A  return  to 
the  thought  of  ver.  12.  Severally.  Margin:  "Each  in 
his  part."  The  individuality  of  each  member  is  entirely 
consistent  with  their  unity  in  one  body.  The  preserva- 
tion of  this  individuality  is  necessary  for  the  continuance 
of  the  body.  Not  only  is  one  not  to  attempt  the  office 
of  the  other;  but  it  is  an  impossibility  for  the  eye  to  do 
the  work  of  the  hand,  or  the  feet  that  of  the  head. 

Ver.  28.  God  hath  set  some.  The  interpretation  pre- 
serves the  very  language  in  which  the  figure  was  stated. 
(See  ver.  18.)  This  passage  is  of  great  importance  for  the 
light  which  it  throws  upon  the  organization  of  the  Church. 
"  Paul  here  recounts  some  grades  of  those  who  have  been 
placed  in  the  ministry  of  the  Church,  thus  teaching  clearly 
that  that  anarchy  is  in  no  way  pleasing  to  God,  according 
to  which  no  one  is  either  over  or  under  another.  But 
God  decided  that  there  should  be  a  diversity  of  gifts,  for 
the  very  purpose,  that  to  those  endowed  with  more  gifts, 
greater  things  should  be  assigned  "  (HuNNius).  On 
these  several  offices,  Calovius  says  :  "  The  apostles  hold 
the  chief  place,  as  immediately  called  ;  as  those  who  laid 


XII.  28.]  FORMS  OF  MINISTRY.  89 

the  foLindation.s  of  the  churches  among  the  Gentiles  (see 
Rev.  21  :  14);  and  as  those  who  were  led  by  the  Holy 
Spirit,  into  all  truth,  and  thus  were  absolutely  infallible. 
In  the  second  rank  are  placed  the  prophets,  who  taught 
concerning  future  or  abstruse  subjects,  such  as  those  in 
the  Church  at  Antioch  (Acts  11:27),  Judas  and  Silas 
(Acts  14:32),  Agabus  (21:10),  and  the  daughters  of 
Philip  (Acts  21  :9).  In  the  third  rank  are  placed  the 
teachers,  who  although  they  did  not  speak  from  imme- 
diate revelation,  nevertheless  were  divinely  endowed  with 
a  peculiar  gift  for  teaching.  If  the  question  be  asked 
why  in  this  catalogue  the  Apostle  omits  the  '  evangelists 
and  pastors,'  who  in  Eph.  4:11  have  the  third  and 
fourth  places,  while  the  *  teachers '  have  the  fifth  place; 
the  reason,  I  think,  is  that  the  evangelists  are  compre- 
hended here,  partly  under  the  prophets  and  partly  under 
the  teachers,  as,  like  Mark  and  Luke,  they  were  divinely 
inspired,  or  were  not."  On  apostles,  see  note  on  Rom. 
I  :  I  ;  on  prophets  and  teachers,  notes  on  Rom.  12  :6,  7. 
Mever  classifies  the  various  offices  here  mentioned  as 
follows:  "  I.  To  the  gift  of  teaching,  the  most  important 
of  all,  belong  apostles,  prophets  and  teachers.  2.  To  the 
gift  of  miracles,  miracles,  gifts  of  healings.  3.  To  the  gift 
of  practical  administration,  helps  and  governments.  4.  To 
the  ecstatic  charism,  various  kinds  of  tongues."  Miracles, 
gifts  of  healing.  (See  above  on  ver.  10.)  Helps.  The 
office  of  deacons  and  deaconesses,  as  in  Acts  6:3;  Rom. 
16:  I  ;  I  Tim.  3  :  8-1 1.  Possibly  referred  to  in  the  final 
clause  of  Rom.  12:8.  Qovernments.  The  office  of 
presbyter,  derived  from  the  synagogue,  and  often  desig- 
nated in  Apostolic  times  as  that  of  the  episcopate,  or 
bishop,  in  accommodation  to  the  Greek  and  other  Gentile 
Christians.  As  the  diaconate  ^\■as  occupied  with  works 
of  mercy,  the  presbyterate  regulated  the  order  and  dis- 


90  /■  CORINTHIANS.  [xil.  29. 

cipline  of  the  Church.  Kinds  of  tongues.  (See  above  on 
ver.  10.)  "  From  this  order,  it  is  clear  that  there  is  a 
subordination  of  ministers  of  the  Church  ;  and,  that  it  is 
of  divine  right,  and  necessary  from  the  harmonious  con- 
stitution of  the  mystical  body,  and  differs  in  ranks  of 
dignity,  Hulsemann  proves:  i.  From  the  word  'hath 
set,'  which  is  employed  equally  concerning  the  natural  ap- 
pointment of  members  of  the  body,  from  the  pure  will  of 
God  (ver.  18),  and  the  application  of  this  will  in  appointing 
ministers  in  the  Church,  especially  if  the  word  zihai  be 
explained  by  parallel  passages,  as  Acts  20:28;  Rom. 
4-  17  ;  9  •  33  ;  2  Cor.  5  :  19 ;  i  Thess.  5:9;  i  Tim.  1:12; 
2  :  7  ;  2  Tim.  i  :  1 1.  2.  Because  the  same  natural  neces- 
sity of  subordination  occurs  in  the  harmony  of  the  natural 
(vers.  13-15),  and  of  the  ecclesiastical  body  (vers.  27-29). 
3.  A  diversity  of  dignity  is  manifest  also  from  the  terms 
*  honorable  '  and  *  less  honorable  '  (vers.  22,  23,  24).  4.  Also 
from  the  diversity  of  dignity  between  the  eye  and  the 
toe  (vers.  17,  22).  5.  From  the  offices  signifying  prece- 
dency of  order  and  dignity  (ver.  28).  6.  Finally,  by  a  com- 
parison of  the  offices.  For  as  teaching  and  prophecy,  in 
the  abstract,  excel  bodily  and  external  ministries  (Acts 
6 : 2,  3  ;  I  Cor.  14  :  39  ;  i  Tim.  5  :  17),  so,  in  the  concrete, 
ministers  occupied  in  these  diverse  offices  are  of  higher 
rank  one  to  the  other,  according  to  the  above  cited  pas- 
sage in  the  Epistle  to  Timothy,  and  here  (vers.  28,  29),  as 
well  as  in  the  last  verse,  where  '  the  greater  gifts '  are 
mentioned  "    (Calovius). 

Ver.  29.  Are  all  ?  "  That  is,  not  very  many  are  " 
(Bengel).  There  is  a  differe-ntiation  and  distribution  of 
offices  and  gifts.  One  office  must  not  be  confounded  or 
interchanged  with  the  other.  This  verse  alone  would  be 
sufficient  to  disprove  the  statement  that  to  all  Christians 
belongs  inherently  the  exercise  of  the  ministerial  office, 


XI,.  3t— xin.  I.]     LOVE  GKEATEK  ril AN  GIFTS.  9I 

and  that  only,  for  good  order's  sake,  what  belongs  to  all 
is  exercised  by  one  or  a  few. 

Ver.  3 1 .  The  greater  gifts.  Those  accomplishing  most 
for  the  good  of  the  Church  and  the  glory  of  God.  "  They, 
then,  merit  praise  who  endeavor  to  rise  by  honorable 
means,  and  exert  their  natural  gifts  in  order  that  they 
may  be  able  to  labor  more  than  others.  For  this  is  '  to 
stir  up  the  gifts  of  God,'  as  Paul  required  (2  Tim.  i  :  6). 
They,  on  the  other  hand,  who  bury  their  Lord's  talent, 
i.  e.  waste  God's  gifts  by  their  idleness,  do  not  hear  from 
Christ  so  grateful  a  sentence  (Matt.  25  :  26,  27)."  A  still 
more  excellent  way  shew  I.  These  words  are  the  intro- 
duction to  the  next  chapter,  and  should  be  included  in 
it.  The  thought  is  that  desirable  as  these  gifts  are,  they 
are  valueless  without  love,  and  that  the  lowest  gift  with 
love  is  greater  than  the  highest  without  it.  Where  love 
prevails,  the  ardor  of  a  holy  ambition  to  cultivate  all 
powers  and  use  all  gifts  to  the  utmost,  will  always  be 
present.  Love  is  the  energizing,  impelling,  transforming, 
enabling  force  of  the  Christian  life. 

4,    TJicir  Rcgulati)ig  Principle  {zi\.  13). 
{a^j  Love  Greater  tJian  Gifts. 

1-3.  If  I  speak  with  the  tongues  of  men  and  of  angels,  but  have  not 
love,  I  am  become  sounding  brass,  or  a  clanging  cymbal.  And  if  I  have 
the  i^ift  of  prophecy,  and  know  all  mysteries  and  all  knowledge  ;  and  if  I 
have  all  faith,  so  as  to  remove  mountains,  but  have  not  love,  I  am  nothing. 
And  if  I  bestow  all  my  goods  to  feed  the  poor,  and  if  I  give  my  body  to  l>e 
burned,  but  have  not  love,  it  profiteth  me  nothing. 

Ver.  I,  Tongues  of  men  and  of  angels.  The  gift  of 
tongues  was,  in  the  estimation  of  the  Corinthians,  the 
greatest  of  all.  \\\  the  preceding  chapter  (ver.  28)  Paul 
had  shown  that  it  was  of  a  far  lower  rank  than  that  of  the 


92  /.  CORINTHIANS.  [xiii.  i. 

gift  and  office  of  teaching  and  preaching.  Here  he  de- 
clares that  the  very  highest  degree  of  this  gift  conceivable 
is  incomparable  to  the  gift  of  love,  which  the  Holy  Spirit 
graciously  works  in  all  who  resist  not  His  will.  Not  that 
the  gift  of  tongues,  or  any  other  of  God's  gifts,  is  to  be 
lightly  esteemed,  but  that  love  is  to  come  first,  in  order 
that  the  gift  may  be  a  blessing,  and  have  value.  The 
suggestion  that  Paul  here  means  to  affirm  that  angels 
have  a  peculiar  language,  such  as  he  heard  when  he  was 
caught  up  into  Paradise  (2  Cor.  12  :  4),  is  without  suffi- 
cient foundation.  The  force  of  the  statement  is  that 
even  though  the  bounds  of  all  earthly  excellence  in  the 
gift  of  tongues  were  surpassed,  his  possession  of  this  dis- 
tinction without  love  would  be  useless.  Love.  The 
Greek  dyd-rj^  unknown  to  the  classical  writers,  was  used 
in  the  N.  T.  to  denote  a  new  conception  of  love.  "  Self- 
denying  and  compassionate  devotion  "  (Cremer).  This 
meaning  of  "  love,"  Creimer  exhibits  by  its  contrast  with 
the  (piXa'Aipoj-Kia  of  the  Greek  as  stated  by  Nagelsbach  in 
\\\%  Post-Homeric  Theology.  "  We  shall  not  lorm  a  correct 
idea  of  the  spirit  and  essence  of  neighborly  love  among 
the  Greeks,  unless  we  remember  that  the  word  for  it, 
philanthropia,  should  not  mislead  us  into  the  belief  that 
it  was  practised  from  love  to  man  as  such.  It  was  rather 
an  exhibition  of  that  justice  which  gives  to  a  man  that 
to  which  he  is  entitled,  whether  he  is  a  friend  and  bene- 
factor who  has  a  personal  claim,  or  a  fellow-citizen  who 
has  a  political  claim,  or  a  helpless  and  needy  fellow-man, 
having  a  divine  claim  to  help.  Nothing  more  was  neces- 
sary to  the  full  display  of  neigJiborly  love,  than  to  give  a 
man  the  full  rights  to  which  he  was  entitled."  This  was 
after  all  nothing  but  an  effort  to  satisfy  justice,  mere 
respect  for  law.  Only  once  in  the  Pauline  Epistles 
(2  Thess.  3  :  5)  is  the  word  employed  in  any  other  sense 


XIII.  2.]  LOVE  GREATER  THAN  GIFTS.  93 

than  for  love  to  man.  Used  of  love  to  God  only  when 
so  determined  by  an  objective  genitive.  Sounding 
brass,  clanging  cymbal.  Nothing  but  an  instrument  to 
make  a  noise  as  acted  upon  from  without.  Destitute  of 
all  sensibility  and  life  and  emitting  a  sound  without 
character  or  meaning.  Vox,  prcetcrca  nihil.  The  ears 
are  deafened  by  the  din,  but  the  mind  is  not  instructed, 
or  the  heart  refreshed.  "  As  the  cymbal  neither  hears 
its  own  sound,  nor  is  improved  thereby,  so  such  a  preacher 
docs  not  understand  what  he  himself  says,  and  is  not 
profited  thereby  before  God.  Much  better  would  it  be 
were  he  dumb,  than  that  he  should  speak  like  an  angel, 
and  yet  sc-jk  onl}-  his  own  interest  "  (LUTIIER). 

Ver.  2.  The  gift  of  prophecy.  (See  on  12  :  28,  and  espe- 
cially Rom.  12:6.)  A  man  may  be  great  as  a  preacher, 
or  even  as  an  organ  of  inspired  utterance,  and,  neverthe- 
less, amount  to  nothing.  As  an  example,  Balaam  may 
be  cited.  Know  all  mysteries.  Here  the  peculiar  force 
of  the  word  "mystery,"  as  used  by  St.  Paul,  should  be 
recalled.  (See  on  Rom.  11  :  25  ;  i  Cor.  2  :  7,)  It  means 
what  had  been  unknown,  but  has  been  revealed.  "  To 
know  all  mysteries  "  is,  therefore,  to  be  a  great  theologian, 
to  have  an  accurate  knowledge  of  all  the  doctrines  of 
Revelation,  The  implication  is  clear  to  the  fact  that  the 
knowledge  of  all  mysteries  is  not  necessary  to  salvation. 
"  That  one  should  not  merely  hold,  in  the  way  of  or- 
dinary Christians,  the  catechetical  chief  heads  of  doctrine, 
but  should  penetrate  into  the  very  sanctuary  of  heavenl)' 
wisdom,  and  learn  that  wisdom  to  whose  summit  none  of 
the  princes  of  this  world  have  been  able  to  ascend  (i 
Cor.  2),  is  an  inestimable  divine  benefit.  If,  in  such  a 
man,  the  Holy  Spirit  rule,  faith  prevail,  love  be  eminent, 
he  may  be  called  a  select  vessel  and  organ  of  God,  to 
assert  the  truth   of  the  mysteries  of  the  Gospel  against 


94  /•  CORINTHIANS.  [xiii.  3. 

its  assailants  or  corrupters.  But  if  the  spirit  of  pride  in- 
flate his  mind,  if  ambition  blind  his  mind,  this  most 
eminent  gift  of  God  is  of  no  profit,  as  it  is  used  not  for 
the  glory  of  God  and  the  welfare  of  the  church,  but  is 
enslaved  to  the  caprice  and  ambition  of  its  possessor  in 
framing  new  dogmas,  disturbing  the  churches,  and  lead- 
ing astray  the  minds  of  the  simple"  (HUNNIUS).  Have 
all  faith.  The  reference  is  not  to  justifying  faith,  but  to 
that  peculiar  faith  through  which  miracles  were  wrought. 
(See  notes  on  ch.  12  19.)  Justifying  faith  is  never  with- 
out love ;  but  faith  of  miracles  may  be  without  it  (Matt. 
7  :  22). 

Ver.  3.  If  I  bestow  all  my  goods.  "  Wonderful  ampli- 
fication !  He  said  not,  '  If  I  give  to  the  poor  the  half  of 
my  goods,'  or  'two  or  three  parts,'  but  'though  I  give  all 
my  goods.'  And  he  said  not  'give,'  but  '  distribute  in 
morsels,*  so  that  to  the  expense  may  be  added  the  ad- 
ministering with  all  care  "  (Chrysostom).  '  Bestow  '  is 
literally  '  dole  out,'  morsel  by  morsel,  and  means,  there- 
fore, that  the  life  of  the  giver  is  devoted  to  the  details  of 
the  administration  of  his  bounty,  so  that  it  may  reach 
the  greatest  number.  Such  gifts  may  have  no  love  at 
their  root.  They  may  come  from  work-righteousness, 
or  the  desire,  as  in  Matt.  6  :  i,  to  gain  the  favor  of  men, 
or  the  constraint  of  conscience  which  is  reluctantly  fol- 
lowed, instead  of  the  principle  of  2  Cor.  9:7.  I  give  my 
body  to  be  burned.  This  is  more  than  resignation  to 
such  martyrdom  when  it  comes.  It  is  the  cheerful  sur- 
render of  the  life  to  the  cause  which  is  persecuted.  But 
such  martyrdom  also  may  be  without  love.  Many  a  bad 
cause  has  its  martyrs.  Men  are  willing  to  die  sometimes 
rather  than  acknowledge  that  they  are  wrong.  "  Among 
the  heathen,  there  are  examples  of  those  who,  with 
greatest  fortitude,  endured  most  'exquisite  torments  for 


XIII.  4, 5-]  CHARACTERISTICS  OF  LOVE.  95 

the  sake  of  their  country,  as  Regulus,  Scaevola,  Curtius. 
They  have  their  praise  before  men.  But  before  God, 
every  praise  vanishes  that  does  not  spring  from  faith, 
or  from  Christian  love,  but  from  the  desire  for  glory  " 
(HUNNIUS).  Martyrdom  is  not  of  itself  a  proof  of  the 
righteousness  of  a  cause. 

{b^   The  Characteristics  of  Love. 

4-7.  Love  suffereth  long,  and  is  kind  ;  love  envieth  not ;  love  vaunteth 
not  itself,  is  not  puffed  up,  doth  not  behave  itself  unseemly,  seeketh  not  its 
own,  is  not  provoked,  taketh  not  account  of  evil ;  rejoiceth  not  in  unright- 
eousness, but  rejoiceth  with  the  truth ;  beareth  all  things,  believeth  all 
things,  hopeth  all  things,  endureth  all  things. 

Ver.  4.  Suffereth  long.  Defers  anger,  and  the  inflic- 
tion of  merited  punishment  as  long  as  possible.  (See 
note  on  Rom.  2  :  4.)  Is  kind,  i.  e.  mild,  gentle.  Same 
root,  as  word  as  in  Matt.  11  :  29,  and  "  goodness  "  of 
Rom.  2  :  4.  Envieth  not.  Envy  cannot  enter,  since 
this  love  recognizes  the  gifts  and  prosperity  of  a  brother 
as  belonging  to  the  entire  body  of  Christ,  and,  therefore, 
as  promoting  the  welfare  of  all  the  rest,  being  subjects 
only  for  joy.  Vaunteth  not  itself,  i.  e.  does  not  boast, 
or  exalt  itself  over  others,  by  acting  the  part  of  the  brag- 
gart. Among  the  vices  that  marked  the  godlessness  of 
the  heathen  (Rom.  i  :  30),  and  that  will  characterize  the 
degenerate  Christianity  of  the  last  times  (2  Tim.  3  :  2),  is 
that  of  boastfulness.  Is  not  puffed  up,  i.  e. :  Does  not 
bear  oneself  arrogantly;  several  times  in  this  Epistle 
(4:  l8sq.;   5  :  2;  8  :  I). 

Ver.  5.  Behave  itself  unseemly,  i.  e.  it  does  nothing  of 
which  it  has  reason  to  be  ashamed,  commits  no  actual 
impropriety.  Love  infuses  such  delicate  regard  for  the 
rights  and  welfare  of  others,  that  this  protects  from  all 
errors  in  this  particular.     Is  not  provoked.     The  present 


96  /.  CORINTHIANS.  [xiii.  6,  7. 

tense  denotes  here  what  is  habitual.  The  person  whose 
life  is  pervaded  by  love  is  without  that  state  of  irritability 
in  which  he  is  ready  to  vent  his  indignation  on  everything 
that  does  not  harmonize  with  his  conceptions  of  right  or 
propriety.  Love  and  the  controversial  temper  are  incom- 
patible, even  though  love  may  sometimes  demand  that 
controversies  be  undertaken.  Our  Lord's  indignation 
(John  2  :  15  sqq.),  and  that  of  Paul  (2  Cor.  11  :  29),  must 
not  be  forgotten.  \\\  order  to  show  that  the  reference 
here  is  to  a  condition  or  habit  of  mind,  A.  V.  inserts  the 
word  "  easily,"  and,  by  this  paraphrase,  is  nearer  the 
meaning  of  the  original  than  R.  V.,  with  its  more  literal 
exactness.  Taketh  not  account  of  evil,  A  mercantile 
phrase,  as  in  Rom.  4:612  Cor.  5:19.  Love  keeps  no 
books,  into  which  it  makes  entries  of  the  wrongs  done  it. 
The  person  who  boasts  that,  while  he  forgives,  he  does 
not  forget,  does  not  actually  forgive.  "  Love  writes  our 
personal  wrongs  in  ashes  or  in  water  "  (Farrar). 

Ver.  6.  Rejoiceth  not  in  unrighteousness.  Where 
there  is  true  love,  the  end  never  justifies  the  means. 
Zeal  for  party  or  for  self  never  tempts  true  love  to  rejoice 
in  a  wrong  that  may  be  done  an  opponent.  \\\  all 
its  contests,  it  resorts  to  no  underhanded  measures,  but 
demands  fair  play,  and  rigidly  adheres  to  the  strict  line 
of  what  is  just.  Rejoiceth  with  the  truth.  Wherever 
the  truth  may  be  found,  and  even  though  its  acknowledg- 
ment may  be  misinterpreted  to  the  temporary  disadvan- 
tage of  the  advocate  of  the  right.  Where  there  is  love, 
there  is  perfect  candor,  frankness,  sincerity,  no  equivoca- 
tion, no  double-dealing,  no  suppression  of  the  truth. 

Ver.  7.  Beareth  all  things.  -  It  endures  all  labors, 
dangers,  privations,  sufferings,  disgraces,  that  are  required 
for  the  advancement  of  the  interests  of  the  person  who 
is  beloved.     The  marginal  reading  of  R.    V.,  "  covereth 


XIII.  8.]  PERMANEA'CY  OF  LOVE.  97 

all  things,"  has  some  support,  but,  for  justification  of 
translation  adopted,  see  Thayer,  on  aTiyu).  Believeth 
all  things.  It  "  puts  the  most  charitable  construction  on 
all  the  actions  "  of  one's  neighbor.  This  docs  not  teach, 
however,  credulity  or  indifference  to  the  correct  judgment 
of  our  fellow-men.  (See  above  ch.  2:15;  i  Thess.  5: 
21  ;  I  John  4:1.)  Hopeth  all  things.  This  applies  to 
the  future,  as  the  preceding  clause  does  to  the  present. 
"  It  despairs  of  no  man,  however  wicked  he  may  be." 
The  reference  here  is  entirely  to  hope  concerning  our 
fellow-men,  as  a  characteristic  of  lote  towards  our  fellow- 
men,  of  which  the  Apostle  is  here  treating.  Hope  in 
God  is  a  co-ordinate,  although  an  inseparable  virtue. 
Endureth  all  things.  The  reference  is  to  perseverance 
and  persistence  in  the  course  to  which  love  prompts  until 
its  end  isattained.  It  "  remains  under"  the  burden,  until 
deliverance  comes.  (Comp.  Rom.  12  :  12;  2  Tim.  2: 
10.)     See  notes  on  "  Patience  "  (Rom.  2  :  7  ;  5  :  3  ;  8  :  25). 

(^.)    The  Permanency  of  Love. 

8-13.  Love  never  faileth  :  but  whether  there  be  prophecies,  they  shall  be 
done  away;  whether  there  be  tongues,  they  shall  cease;  whether  there  be 
knowledge,  it  shall  be  done  away.  For  we  know  in  part,  and  we  prophesy 
in  part :  but  when  that  which  is  perfect  is  come,  that  which  is  in  part  shall 
be  done  away.  When  I  was  a  child,  I  spake  as  a  child,  I  felt  as  a  child,  I 
thought  as  a  child  :  now  that  I  am  become  a  man,  I  have  put  away  childish 
things.  For  now  we  see  in  a  mirror,  darkly  ;  but  then  face  to  face  :  now  I 
know  in  part;  but  then  shall  I  know  even  as  also  I  have  been  known. 
lUit  now  abideth  faith,  hope,  love,  these  three;  and  the  greatest  of  these 
is  love. 

Ver.  8.  Never  faileth.  Is  never  turned  from  its  course. 
(Comp.  Song  of  Solomon  8  :  7.)  Prophecies  shall  be 
done  away.  When  it  is  fulfilled,  the  prophecy  has  no 
longer  any  value  for  the  future.  So  also,  as  inspired 
utterance  concerning  present  mysteries,  prophecies  be- 
7 


p8  /•  CORINTHIANS.  [xiil.  9,  10. 

longed  to  the  extraordinary  gifts  of  the  early  Church, 
which  did  not  survive  beyond  the  age  of  the  Apostles. 
Tongues.  Because  they  were  a  sign  to  unbelievers  (ch. 
14:  22),  they  would  be  no  longer  needed  when  men  were 
brought  to  faith.  Their  presence  belongs  to  an  abnormal 
and  temporary  condition  of  things.  Knowledge  as  inch. 
12:  8,  the  scientific  presentation  of  Christian  doctrine. 
It  will  vanish  in  the  light  of  the  clearer  revelations  of 
spiritual  and  heavenly  things  that  are  yet  to  come. 

Ver.  9.  We  know  in  part.  Our  knowledge,  at  present, 
is  fragmentary,  incomplete,  disjointed.  This  partial 
nature  of  knowledge  renders  its  constant  growth  possible. 
Partial,  as  this  knowledge  is,  it  is  adequate  for  present 
necessities,  sufficient  for  salvation  (2  Tim.  3  :  15),  and 
comprises,  in  an  outline,  the  whole  counsel  of  God  (Acts 
20  :  27).  We  prophesy  in  part.  The  entire  history  of 
revelation  is  an  illustration.  Revelation  is  progressive. 
Every  prophecy  fulfilled  points  forward  to  another  that 
is  yet  to  be  fulfilled,  as  when  we  scale  one  mountain-peak 
another  rises  to  view.  The  whole  future  is  not  disclosed 
to  us  at  once.  What  the  knowledge  of  Isaiah  was  to 
that  given  in  the  patriarchal  period,  or  that  of  the  N.  T.  to 
that  of  theO.  T.  (ch.  2  :  9,  10),  that  of  to-day  is  still  in  a 
higher  degree,  when  compared  to  that  which  belongs  to 
the  future  life. 

Ver.  10.  That  which  is  perfect.  This  does  not  mean 
that  man's  knowledge  can  ever  be  infinite,  or  that  his 
progress  will  ever  reach  an  end.  The  contrast  is  between 
the  goal  attained  and  the  point  from  which  it  started. 
We  will  not  glory  in  the  partial  knowledge  possessed  at 
a  preceding  period,  in  the  light  of  the  fuller  and  clearer 
revelation  that  follows,  and  which,  when  compared  with 
what  was  before  enjoyed,  is  relatively  "  perfect."  We 
read  the  O.  T.  in  the  light  of  the  N.  T.  The  Apostles,  after 


XIII.  II,  12.]  LIFE'S  ENIGMAS.  gg 

Pentecost,  interpreted  the  words  they  heard  from  Christ, 
as  they  could  not  before  the  Holy  Spirit  was  given. 
In  the  clearer  revelation  of  the  world  to  come,  we  will 
be  able  to  understand  and  appreciate  the  limitations  of 
our  present  knowledge,  and  present  prophesying  or  preach- 
ing of  the  Gospel,  as  we  cannot  do  to-day.  The  lower 
constantly  gives  way  to  the  higher  dispensation  (John 
3:  30). 

Ver.  II.  I  was  a  child.  The  word,  used  in  ver.  10 
for  "perfect,"  meaning  also  "  full  grown,"  is  used  to  ex- 
press the  contrast  with  infancy  in  ch.  14:  20;  Eph.  4  : 
13,14.  The  word  "  child  "  here  means  an  "  infant,"  or 
"  babe,"  as  in  Rom.  2  :  20.  The  allusion  evidently  is 
to  the  time  when  the  very  first  efforts  to  speak  are  made. 

Ver.  12.  In  a  mirror.  Better  "  through  a  mirror." 
"  Our  knowledge  of  divine  things  is,  in  our  present  con- 
dition, not  an  immediate,  but  one  imperfectly  communi- 
cated "  (Henrici),  and,  as  such,  conditioned  by  the 
limitations  of  the  medium  of  communication.  We  see 
spiritual  and  eternal  things,  as  reflected  through  and  in 
the  corporeal  and  temporal  world.  "  We  see  God  in  a 
world  which  imperfectly  reflects  Him "  (EllicOTT). 
The  allusion  is  not  to  glass  mirrors  of  modern  civiliza- 
tion, but  to  the  less  correct  steel  mirrors  of  the  ancients. 
What  a  change  a  very  slight  convexity  or  concavity  of 
the  surface  will  produce  in  distorting  the  objects  seen  ! 
Hence  "  darkly  "  is  literally  "  in  an  enigma,"  or  "  riddle," 
referring  to  the. puzzling  form  of  what  is  seen,  leaving 
much  to  be  inferred  beyond  what  is  clearly  expressed. 
The  words  are  understood  ;  but  their  full  meaning  lies 
deeply  concealed  Face  to  face.  The  intuitive  and  im- 
mediate knowledge  of  God.  (Comp.  Gen.  32  :  30 ; 
Numb.  12:8;  Job  19  :  26,  27  ;  i  John  3:2;  Rev.  22 : 4.) 
Know.     In  the  Greek,  the  former  "  know  "  is  another  and 


lOO  /.  CORINTHIANS.  [xiir.  13. 

a  weaker  word  than  the  latter.  Hence  margin  suggests 
for  the  latter  "  know  fully,"  (Comp.  note  on  Rom.  10  :  2.) 
As  I  have  been  known,  or  "  was  known."  Not  "  am 
known  "  of  A.  V.  "  As  God  foreknew  me,  and  saw  the 
end  of  my  course  from  the  beginning."  The  comparison 
is  not  one  of  degree  or  extent,  but  only  of  kind. 

Ver.  13.  But  now.  Not  temporal,  but  inferential. 
"  As  the  case  stands,"  "  such  being  the  case."  (See 
ch.  12  :  18,  20.)  Abideth.  These  three  virtues  are  per- 
manent, while  the  gifts  of  vers.  8-12  are  temporary. 
Faith  remains ;  for  with  every  new  revelation,  it  only 
stands  on  the  very  brink  of  the  fulness  of  God's  knowl- 
edge, and  infinity  is  still  before  it.  Hope  abides  in  the 
state  of  expectancy  that  belongs  to  the  glorified  saints,  of 
which  examples  can  readily  be  found  in  the  Book  of 
Revelation.  Even  though  hope  be  fulfilled,  as  in  Rom. 
8  :  24,  this  fulfilment  only  opens  new  grounds  for  farther 
hope.  "  Faith  here  is  saving  faith.  This  remains  even 
in  the  world  to  come  the  constant  apprehensive  cause  of 
salvation.  That  which  preserves  the  glorified  in  their 
continual  possession  of  salvation  is  their  constant  trust  in 
the  reconciliation  purchased  for  them  by  the  death  of 
Christ.  Eternal  fellowship  with  Christ  in  the  future  is 
not  capable  of  being  conceived  of  without  the  eternal 
endurance  of  the  living  ground  and  bond  of  this  fellow- 
ship, which  is  faith  "  (Henrici).  The  faith  of  miracles 
(ver.  2)  vanishes,  however,  when  the  difficulties  are  re- 
moved, and  there  are  no  longer  opponents  to  be  encoun- 
tered. The  greatest  of  these  is  love.  "  In  this  passage, 
Paul  is  speaking  of  love  to  our  neighbor,  and  indicates 
that  love  is  greatest,  because  it  has  most  fruits.  Faith 
and  hope  deal  only  with  God.  But  love  has  numberless 
works  to  do  towards  men  in  consoling,  teaching,  instruct- 
ing, aiding,  counselling,  both  secretly  and  publicly.     We 


xiii.  13-]  FAITH  AND  LOVE.  lOi 

concede  that  it  is  the  ijreatest  virtue,  because  the  chief 
commandment  is  :  '  Thou  shalt  love  the  Lord  thy  God  ' 
(Matt.  22:37)"  {Apology,  Art.  III.  §  105).  (Comp. 
I  John  4  :  8,  16.)  "  In  eternal  life,  the  realization  of  the 
love  of  God  towards  us,  and  of  our  love  towards  God, 
will  constitute  the  highest  stage  of  our  blessedness " 
(Melanchthon).  "  Considered  in  certain  respects, 
faith  is  greater  than  love  ;  but  in  other  respects  and 
manners,  love  is  greater  than  faith.  Faith  is  the  greater  : 
I.  By  reason  of  the  object.  For  faith  has  respect  alone 
to  God  and  Christ.  Love,  on  the  other  hand,  not  only 
rises  to  the  love  of  God,  but  also  condescends  to  love  our 
neighbor.  2.  Faith  is  the  source  and  mother  of  love  ; 
and  is,  therefore,  the  more  eminent,  as  the  cause  is 
greater  than  the  effect.  3.  Faith  perfects  love,  so  that  it 
pleases  God  ;  inasmuch  as  whatsoever  is  not  of  faith  is 
sin.  4.  Faith  alone  apprehends  Christ  and  His  merits, 
and  accordingly  alone  enters  into  the  mystery  of  our 
justification,  which  love  never  attains.  But  love  is  said 
to  be  greater:  i.  Because,  by  its  fruits,  it  diffuses  itself 
to  more  than  either  faith  or  hope,  both  of  which  benefit 
only  their  possessors.  2.  Because  of  its  duration  " 
(HUNNIUS).  "  It  is  just  as  though  I  were  to  say  that 
Christendom  is  greater  on  earth  than  Christ.  By  this  I 
do  not  mean  that  in  itself  Christendom  is  better  and 
worthier  than  Christ,  but  that  it  has  existed  longer  and 
been  more  widely  extended  on  earth  than  was  Christ, 
who  was  for  only  three  years  on  earth,  and  that  too  at 
only  one  place  "  (Lutiier).  No  contrast  becomes  pos- 
sible, except  as  faith  and  hope  are  conceived  of  as  re- 
stricted to  a  sphere  in  Avhich  love  does  not  act,  while  love 
without  faith  is  just  as  absolutely  inconceivable  as  is  a 
faith  that  does  not  end  in  love.  The  two  vn'rtues  have  a 
reciprocal  influence :    Faith  begets  love  ;   love  increases 


I02  /•  CORINTHIANS.  [xiv.  i 

faith,  which,  in  turn,  further  nourishes  love.  Love  is 
greater  than  hope  ;  for  what  would  the  hope  of  future 
glory  amount  to  were  it  not  sustained  by  the  love  of 
God  ?     (Comp.  Rom.  5  :  5.) 

5.    Their    Relative     Value — Prophesying   the    Greatest   of 
all  the  Gifts. 

(a.)  Prophecy  Contrasted  ivith  the    Gift  of  Tongues. 

XIV.  i-ii.  Follow  after  love ;  yet  desire  earnestly  spiritual ^//?j',  but  rather 
that  ye  may  prophesy.  For  he  that  speaketh  in  a  tongue  speaketh  not  unto 
men,  but  unto  God;  for  no  man  understandeth ;  but  in  the  spirit  he 
speaketh  mysteries.  But  he  that  prophesieth  speaketh  unto  men  edifica- 
tion, and  comfort,  and  consolation.  He  that  speaketh  in  a  tongue  edifieth 
himself;  but  he  that  prophesieth  edifieth  the  church.  Now  I  would  have 
you  all  speak  with  tongues,  but  rather  that  ye  should  prophesy  :  and  greater 
is  he  that  prophesieth  than  he  that  speaketh  with  tongues,  except  he  inter- 
pret, that  the  church  may  receive  edifying.  But  now,  brethren,  if  I  come 
unto  you  speaking  with  tongues,  what  shall  I  profit  you,  unless  I  speak  to 
you  either  by  way  of  revelation,  or  of  knov^^ledge,  or  of  prophesying,  or  of 
teaching?  Even  things  without  life,  giving  a  voice,  whether  pipe  or  harp, 
if  they  give  not  a  distinction  in  the  sounds,  how  shall  it  be  known  what  is 
piped  or  harped .?  For  if  the  trumpet  give  an  uncertain  voice,  who  shall 
prepare  himself  for  war.?  So  also  ye,  unless  ye  utter  by  the  tongue  speech 
easy  to  be  understood,  how  shall  it  be  known  what  is  spoken  ?  for  ye  will  be 
speaking  into  the  air.  There  are,  it  may  be,  so  many  kinds  of  voices  in  the 
world,  and  no  Jdnd  is  without  signification.  If  then  I  know  not  the  mean- 
ing of  the  voice,  I  shall  be  to  him  that  speaketh  a  barbarian,  and  he  that 
speaketh  will  be  a  barbarian  unto  me. 

Ver.  I.  Follow  after  love.  This  sums  up  all  that  is 
said  in  ch.  xiii.  The  chief  aim  of  all  Christians  in  all 
their  relations  to  their  fellow-men  should  always  be  to 
cultivate  love.  That  which  all. can  have,  if  they  only 
yield  to  divine  grace,  is  to  be  more  highly  prized  and 
more  diligently  sought  after,  than  any  or  all  of  those 
gifts  whereby  Christians  are  distinguished  from  one  an- 
other.    "  Follow  "  expresses  the  persistency  of  the  effort 


XIV.  2.]  PROPHECY,   THE  GREATEST  GIFT.  103 

required.  It  is  cultivated  by  its  constant  exercise. 
Desire  earnestly  spiritual  gifts.  This  shows  that  the 
overshadowing  importance  of  love  does  not  demand  that 
these  gifts  be  suppressed,  or  be  lightly  esteemed.  The 
Christian  is  to  cultivate  his  individuality,  but  only  in  the 
spirit  of  love.  He  is  to  be  fired  with  enthusiasm  for  the 
attainment  of  these  gifts.  That  ye  may  prophesy.  As 
the  gifts  are  inferior  to  the  graces,  and  among  the  graces, 
love  is  the  greatest,  so  among  the  gifts  there  is  a  grada- 
tion, and  prophecy  has  the  chief  place.  For  "  prophecy," 
see  notes  on  Rom.  12  : 6.  Here  it  means  the  public  dec- 
laration of  the  revealed  will  of  God — the  highest  form  of 
preaching  in  the  Apostolic  Church.  With  love  reigning 
in  the  heart  and  constraining  the  life,  there  is  no  position 
so  exalted  as  that  of  the  preacher, 

Ver.  2.  The  standard  according  to  which  to  estimate 
the  relative  value  of  a  gift,  is  that  of  its  serviceableness 
to  the  Church.  Prophecy  is  the  greatest  of  all  gifts,  be- 
cause  it  is  of  greater  use  to  others  than  to  the  one  who 
exercises  it.  Speaking  with  tongues  was  the  particular 
gift  which  the  Corinthians  had  most  highly  esteemed. 
(See  notes  on  ch.  .12  :  10.)  Speaketh  not  unto  men. 
The  gift  of  tongues,  at  any  rate  in  the  form  in  which  it 
'A^as  known  at  Corinth,  was,  therefore,  a  spiritual  privilege, 
that  edified  only  the  speaker.  All  worship  and  preaching 
in  a  language  not  understood  by  the  people,  fall  under 
the  same  criticism  ;  whether  it  be  in  a  dead  language, 
like  the  Roman  Mass  ;  or  in  a  language  vernacular  to  a 
small  portion  of  the  congregation,  but  not  intelligible  to 
its  younger  members,  as  where  the  German  or  Swedish 
language  is  retained  in  congregations  whose  children 
have  been  in  language  Anglicized  ;  or  where  the  preacher 
uses  the  language  of  the  schools  and  of  books,  instead 
of  adapting  himself  to  the  capacity  of  his  hearers.     The 


I04  I-  CORINTHIANS.  [xiv.  3-6. 

greatness  of  a  preacher  depends  upon  his  ability  to 
reach  and  move  the  greatest  number  of  people  with  the 
message  of  the  Gospel.  So  also  with  our  prayers,  hymns, 
and  orders  of  service.  No  man  understandeth,  viz.  un- 
less there  be  one  present  endowed  with  the  gift  of  the 
interpretation  of  tongues  (ver.  5  ;  ch.  12  :  10).  In  the 
Spirit.  His  spirit  being  under  the  influence  of  the  Holy 
Spirit  is  occupied  entirely  with  the  contemplation  and 
utterance  to  God  of  those  mysteries  of  divine  grace  that 
are  disclosed  to  him.  It  belongs  to  his  private  com- 
munion with  God. 

Ver.  3.  Edification  and  comfort  and  consolation.  A.  V. 
is  more  correct  in  rendering  the  second  word  "  exhorta- 
tion." So  also  the  American  revisers  judged.  Meyer 
suggests  that  "  exhortation  "  and  "  consolation  "  express 
the  two  forms  of  "  edification,"  vi/..  "  edification,  both 
exhortation  and  consolation."  Shore  gives  a  good  para- 
phrase :  "  They  communed  with  God  by  the  speaking  with 
tongues  ;  they  communed  with  the  brethren  by  prophecy, 
— building  up,  stirring  up,  cheering  up,  as  each  required." 

Ver.  5.  I  would  have  you  all  speak  with  tongues. 
He  so  declares,  lest  the  preceding  verses  may  lead  them 
to  regard  "  speaking  with  tongues  "  a  matter  of  no  value 
or  importance.  It  has  its  use  for  private,  but  not  for 
public  and  united  devotion.  That  the  church  may  re- 
ceive edifying,  i.  e.  the  speaking  with  tongues  has  place 
in  public,  only  as  the  speech  is  translated,  and  the  thoughts 
that  move  the  lips  of  the  speaker  arc  brought  down  to 
the  comprehension  of  the  audience.  Truth  cannot  be 
applied  by  mere  words  ;  the  word  is  a  means  of  grace, 
only  as  it  conveys  thought. 

Ver.  6.  The  thought  is  :  How  can  you  be  profited  by 
the  greatest  display  of  this  gift,  unless  you  learn  some 
divinely-given    truths    through    me  ?      Revelation  .  .  . 


XIV.  7-9-  PLAIN  WORDS  FOR  PLAIN  PEOPLE.  105 

teaching.  Revelation  is  the  subject  of  "  prophesying  " 
and  "  knowledge  "  of  "  teaching."  It  was  the  office  of 
the  prophet  to  communicate  the  revelations  that  God 
had  made  ;  of  the  teacher,  to  impart  the  knowledge  which 
he  gained  by  experience  and  reflection  and  the  instruc- 
tions of  others,  "  The  prophet  spoke  in  an  extempore 
way  what  was  unfolded  and  furnished  to  him  by  revela- 
tion of  the  Spirit  ;  the  teacher  developed  the  deep  knowl- 
edge which  he  had  acquired  by  investigation,  in  which  he 
was  himself  active,  but  yet  was  empowered  and  guided 
by  the  Spirit  "  (Meyer). 

Vers.  7,  8.  A  musical  instrument  is  invented  and  used 
for  the  purpose  of  making  an  intelligible  impression  upon 
the  ear,  and  through  the  ear,  upon  the  mind  of  the 
hearer.  If  it  give  but  one  note,  or  notes  without  regu- 
larity and  distinctness,  as  when  a  storm  would  play  upon 
the  strings  of  a  harp,  this  would  not  be  music.  No  one 
would  be  instructed  or  entertained.  So,  too,  the  notes  of 
the  trumpet  must  be  accurately  adjusted  to  the  intelli- 
gence of  those  who  hear  them,  if  they  are  to  evoke  any 
response.  If  no  care  is  taken  to  bring  them  within  the 
comprehension  of  the  army,  they  might  as  well  not  have 
been  sounded.  This  military  figure  would  scarcely  have 
been  employed,  if  all  war  were  absolutely  wrong.  It 
would  not  be  surprising,  if  some  modern  agitators  were 
to  criticise  it  as  too  martial ! 

Ver.  9.  Plain  words  for  plain  people.  The  more  elab- 
orate and  learned  mode  of  discourse  should  be  reserved 
for  the  assemblies  of  those  acquainted  with  such  speech. 
Learning  reaches  its  highest  end  in  the  service  of  the 
Church,  when  it  enables  the  public  teacher  to  speak  with 
such  transparent  simplicity  and  directness,  that  the 
speaker  is  forgotten,  and  the  message  alone  makes  an 
impression  (Is.  50  :  4). 


io6  /■   CORINTHIANS.  [xiv.  10-13. 

Vers.  10,  II.  Kinds  of  voices,  i.  e.  different  languages. 
Nothing  is  without  significance.  Every  word  in  each 
language  is  intended  to  communicate  thought.  Other- 
wise speech  would  be  only  a  nonsensical  jargon.  Mean- 
ing of  the  voice,  i.  e.  of  the  language.  A  barbarian.  One 
with  whom  it  is  impossible  for  him,  because  of  the  differ- 
ence in  languages,  to  communicate.  There  can  be  no 
social  intercourse  or  fellowship  between  them,  unless  there 
be  some  medium  whereby  the  one  may  understand  the 
words  of  the  other. 

(^.)  Practical  Applicatioji  of  the  Principle. 

12-19.  ^°  ^"^o  y6>  since  ye  are  zealous  of  spiritual  gifts,  seek  that  ye 
may  abound  unto  the  edifying  of  the  church.  Wherefore  let  him  that 
speaketh  in  a  tongue  pray  that  he  may  interpret.  For  if  I  pray  in  a  tongue 
my  spirit  prayeth,  but  my  understanding  is  unfruitful.  What  is  it  then '} 
I  will  pray  with  the  spirit,  and  I  will  pray  with  the  understanding  also : 
I  will  sing  with  the  spirit,  and  I  will  sing  with  the  understanding  also. 
Else  if  thou  bless  with  the  spirit,  how  shall  he  that  filleth  the  place  of  the 
unlearned  say  the  Amen  at  thy  giving  of  thanks,  seeing  he  knoweth  not 
what  thou  sayest  ?  For  thou  verily  givest  thanks  well,  but  the  other  is 
not  edified.  I  thank  God,  I  speak  with  tongues  more  than  you  all:  how- 
beit  in  the  church  I  had  rather  speak  five  words  with  my  understanding, 
that  I  might  instruct  others  also,  than  ten  thousand  words  in  a  tongue. 

Ver.  12.  Spiritual  gifts.  Lit. :"  Spirits,"  as  in  marginal 
reading.  Ye  may  abound.  Supply  "  in  them."  The 
motive  for  your  cultivation  of  them  should  not  be  your 
own  self-advancement,  but  the  edification  of  the  Church. 
(Comp.  ver.  6.     See  also  below,  ver.  26.) 

Ver.  13.  Pray  that  he  may  interpret.  Taken  by  itself, 
this  may  mean  either  that  he  should  pray  to  have  the  gift 
of  interpretation,  or  that  he  should  pray  in  the  unknown 
tongue,  in  such  a  way  as  to  be  able  to  interpret  his  lan- 
guage to  those  who  could  not  understand  his  prayer. 
The  succeeding  verses  seem  decisive  as  to  the  fact  that 


XIV.  M,  15-]  CHURCH  SONG.  107 

the  latter  is  the  meaning.  The  speaking  with  tongues 
seems,  therefore,  to  have  been  largely  in  prayers  in  their 
public  assemblies.  This  is  allowable,  says  Paul,  only 
when  the  prayer  is  explained  to  those  who  cannot  under- 
stand it. 

Ver.  14.  Even  in  the  passive  reception  of  a  gift  of  the 
Holy  Spirit,  the  Christian  may  err.  The  gift  must  be 
received  with  the  careful  recollection  and  consciousness 
of  the  use  which  it  is  intended  to  subserve.  It  is  not  to 
be  enjoyed  as  a  mere  luxury,  in  a  semi-conscious  condi- 
tion. What  is  proper  in  private  prayer,  where  the  one 
who  prays  may  be  scarcely  conscious  of  the  words  which 
he  uses,  is  improper  where  a  congregation  has  assembled 
for  common  prayer.  The  purpose  of  the  assembly  is 
mutual  edification.  The  teaching  and  the  prayers  should 
be  directed  to  the  end  of  being  fruitful.  This  they  can- 
not be,  where  there  is  no  reflection  upon  what  is  said  and 
prayed,  and  everything  is  dependent  upon  the  spontaneous 
impulse  of  the  moment  and  is  forgotten  in  the  very  breath 
in  which  it  is  uttered.  This  was  true  even  when  those 
who  spoke  and  prayed  were  endowed  with  miraculous 
spiritual  gifts. 

Ver.  15.  I  will  pray  with  the  spirit,  ''  to  my  own  edifi- 
cation, so  that  in  spirit  I  may  worship  my  God,"  and  I 
will  pray  with  the  understanding  also,  "  so  that  I  may 
be  understood  to  the  profit  of  others  "  (Calovius).  "  He 
will  not  let  his  public  ministrations  as  regards  prayer  and 
praise  evaporate  into  mere  enthusiasm  ;  nor  will  he,  on 
the  other  hand,  allow  a  cold  intellectual  creed  to  chill  and 
freeze  the  warm  emotions  of  the  spirit"  (Shore).  I  will 
sing  with  the  spirit,  etc.  Singing,  therefore,  was  already 
customary  in  the  assemblies  of  Christians.  (Comp.  Eph. 
5  :  19.)  This  reference  is  about  a  half  century  before 
Pliny's  celebrated  letter  to  Trajan,  in  which  he  reports 


lo8  /.  CORINTHIANS.  [xiv.  16. 

that  the  Christians,  in  their  early  morning  meetings,  sang 
a  hymn  to  Christ  as  God.  It  may  be,  that  the  speaking 
with  tongues  sometimes  assumed  the  form  of  singing 
"  improvised  psalms  "  (Meyer),  or  that  the  Apostle,  in 
laying  down  the  general  principles  for  public  Christian 
worship,  may  apply  it  to  what  is  closely  connected,  but 
not  necessarily  identified  with  the  speaking  with  tongues. 
"  I  have  no  doubt  that  from  the  beginning  they  at  once 
imitated  the  rite  of  the  Jewish  Church  with  respect  to 
Psalms  "  (Calvin). 

Ver.  16.  If  thou  bless.  The  meaning  is  not  to  invoke 
blessings  upon  some  one,  but,  as  in  Luke  i  :  64  ;  -2  :  28  ; 
24  :  53  ;  James  3:9,  to  praise  God,  by  acknowledging 
the  blessings  received  from  Him.  Filleth  the  place  of 
the  unlearned,  i.  e.  a  person  not  able  to  interpret  tongues. 
Say  the  Amen.  "  The  Amen  is  the  voice  of  faith,  ex- 
pressing the  firm  declaration  or  assent  of  the  heart  that 
the  things  prayed  or  said  are  true,  and  receive  recogni- 
tion from  God  "  (Baldwin).  "  Notice  the  perpetual 
custom  of  the  Church.  In  a  congregation,  there  was 
always  one  person  who  reverently  recited  the  public 
prayer.  Afterwards  either  the  people,  or  some  one,  in  the 
name  of  the  people,  responded :  Amen.  But  some  one 
may  ask,  What  need  is  there  of  this  ?  I  answer:  God 
wishes  that  there  should  be  agreement  in  the  Church 
in  doctrine,  faith,  prayer,  and  petition.  He  also  wants 
public  assemblies  to  be  held,  and  to  be  invoked  in  them 
by  the  united  hearts  of  the  people,  according  to  Matt. 
18  :  19,  20.  F"or  this  reason,  the  custom  has  been  pre- 
served that  the  people  add  this  indication  of  their  agree- 
ment. Paul  wants  it  added.  The  custom  is  approved  by 
many  other  passages  of  Scripture,  especially  in  Ps.  118  : 
2-4 "  [where  the  response  is  called  for  from  different 
classes,  first,  from  Israel,  then,  from  the  house  of  Aaron, 


XIV.  i8,  19.]  THE  **AMEN*>  109 

and  then,  from  all  who  fear  the  Lord]  (Melanchthon). 
"This  expression  of  Paul  shows  that  one  of  the  ministers, 
in  a  clear  voice,  spoke  the  prayers,  and  that  the  entire 
congregation  followed  his  words  mentally,  until  he  came 
to  the  close  ;  and  then  all  said.  Amen,  in  order  that  they 
might  declare  that  the  prayer  made  by  this  one  person 
was  made  by  all  in  common.  It  is  well  known  that 
Allien  is  a  Hebrew  word,  of  the  same  origin  as  the  word 
for  faith  or  for  truth.  It  is  a  sign  of  confirming  both 
assertions  and  writers.  Paul  says  now:  '  If,  in  a  public 
prayer,  you  employ  a  foreign  idiom,  which  the  people, 
among  whom  you  speak,  do  not  understand,  there  will 
be  no  fellowship.'  '  No  one,'  says  Paul,  '  can  add  \\vs,  Amen 
to  a  prayer  or  psalm  which  he  does  not  understand  '  " 
(Calvin).  For  the  O.  T.  use  of  the  responsive  Amen 
see  Deut.  27  :  15  ;  i  Chron.  16  :  36;  Num.  5  :  13  ;  8  :  6; 
Ps.  105  :  48.  On  the  meaning  of  Amen,  apart  from  its 
responsive  use,  LUTHER  has  forcibly  commented  in  his 
Exposition  of  the  Lor  el's  Prayer  for  the  Laity  (1518),^  and 
his  Simple  Mode  of  Prayer  (1535).'^ 

Vers.  18,  19.  With  tongues  more  than  you  all,  i.  e. 
More  than  all  put  together.  As  a  rule,  the  merest  tyros 
in  any  art  are  those  who  are  most  inflated  concerning 
their  attainments,  while  the  masters  are  humble  and  con- 
scious of  their  defects.  Paul's  principle  that  service  is 
the  true  end  and  only  value  of  all  gifts  is  that  of  Christ 
Himself  (Luke  22  :  26). 

(<:.)  Folly  of  the  Perversion  of  the  Principle. 

20-25.  Brethren,  be  not  children  m  mind :  howbeit  in  malice  be  ye 
babes,  but  in  mind  be  men.  In  the  law  it  is  written.  By  men  of  strange 
tongues  and  by  the  lips  of  strangers  will  I  speak  unto  this  people  ;  and 

1  Works,  Erlangen  edition,  xxi.  225  sqq. 

2  Works,  Erlangen  edition,  xxiii.  221. 


no  /•  CORINTHIANS.  [xi v.  20-22. 

not  even  thus  will  they  hear  me,  saith  the  Lord.  Wherefore  tongues  are 
for  a  sign,  not  to  them  that  believe,  but  to  the  unbelieving:  but  prophesy- 
ing is  for  a  sign  not  to  the  unbelieving,  but  to  them  that  believe.  If  there- 
fore the  whole  church  be  assembled  together,  and  all  speak  with  tongues, 
and  there  come  in  men  unlearned  or  unbelieving,  will  they  not  say  that  ye 
are  mad  ?  But  if  all  prophesy,  and  there  come  in  one  unbelieving  or  un- 
learned, he  is  reproved  by  all,  he  is  judged  by  all;  the  secrets  of  his  heart 
are  made  manifest ;  and  so  he  will  fall  down  on  his  face  and  worship  God, 
declaring  that  God  is  among  you  indeed. 

Ver,  20.  Brethren.  Nearly  always  introducing  a  mild 
rebuke.  (See  note  on  ch.  i  :  10.)  Children,  babes,  men. 
Note  the  three  stages  of  growth  here  described.  He  in- 
timates that  their  conduct  in  estimating  the  gift  of  tongues 
above  that  of  prophecy,  and  in  using  it  for  ostentation, 
instead  of  for  service,  has  been  very  childish.  They  have 
acted  like  those  having  the  mind  or  judgment  of  mere 
children.  In  only  one  thing  is  it  proper  for  them  to  be 
children,  and  that  is  in  the  freedom  from  pride  and  love 
of  display,  and  envy,  that  characterizes  the  youngest  of 
children,  even  babes.  (Comp.  Ps,  131.)  The  quotation  in 
the  next  verse  makes  it  clear  that  Paul  has  in  mind  Is. 
28  :  9.  Be  men  ==  Adults,  full  grown.  (See  above  note 
on  ch.  13  :  11.) 

Ver.  21.  In  the  law.  Used  here  for  the  O.  T.  in 
general.  The  quotation  introduced  is  from  Is.  28  :  11,12. 
The  original  reference  is  to  the  judgment  of  God  in  per- 
mitting the  Assyrians  to  conquer  Judaea,  so  that  the 
chosen  people  in  the  strange  language  of  their  conquer- 
ors could  recognize  God's  voice.  Through  this  foreign 
tongue,  God  called  them  to  repentance.  So  on  the  Day 
of  Pentecost,  the  many  tongues  were  given  to  communi- 
cate a  similar  call  to  repentance  and  announcement  of 
God's  wrath  against  sin. 

Ver.  22.  The  diversity  of  tongues,  therefore,  does  not 
belong  to  an  ideal  condition  of  the  Christian  Church.     It 


XIV.  23-25.]  SCAFFOLDING.  1 1 1 

implies  a  state  of  sin  and  unbelief,  just  as  the  division  of 
languages  at  Babel  was  a  judgment  of  God  on  man's  un- 
belief. Not  that  the  gift  in  the  early  Church  was  to  be 
despised  ;  but  after  all,  it  was  a  temporary  gift,  adapted 
to  the  unbelief  of  the  times,  and  when  God's  purposes 
with  respect  to  that  unbelief  were  accomplished,  to  cease. 
As  giving  expression  to  a  special  influence  of  the  Holy 
Spirit  upon  the  spirit  of  believers,  this  expression  was  not 
essential  to  the  Christian  life,  or  to  the  cultivation  of  the 
spirit  of  devotion  which  it  accidentally  subserved.  The 
purpose  of  the  gift  was  as  a  sign  not  to  the  believing, 
but  to  the  unbelieving.  Like  all  miracles,  the  sign  was 
intended  to  attract  attention  and  to  lead  men  to  examine 
the  evidences  for  the  claims  of  Christianity.  Where  there 
is  faith,  there  is  no  need  of  miracles,  and  where  other 
evidences  for  the  truth  of  the  Gospel  are  abundant,  they 
are  unnecessary  even  to  attract  the  attention  of  unbelievers 
and  lead  them  to  repentance.  They  belong  to  the  scaf- 
folding of  the  Church  that  are  no  longer  needed  when  the 
building  is  erected. 

Ver.  23.  If  all  speak  with  tongues.  The  meaning  is : 
If  this  gift  be  cultivated  to  the  exclusion  of  all  others, 
i.  e.  if  one  who  enters  the  assembly  hear  no  preaching  or 
prophesying,  but  only  the  speaking  with  tongues,  the 
very  end  for  which  this  gift  is  bestowed  will  be  defeated. 
Miracles  without  preaching  are  readily  ascribed  to  dis- 
ordered natural  conditions,  rather  than  to  supernatural 
and  divine  authority.  As  on  the  Day  of  Pentecost,  the 
display  of  the  miracle  only  prepares  the  way  for  the 
preaching. 

Vers.  24,  25.  It  is  the  prophesying  (see  note  on  Rom. 
12:6),  not"  the  miracle  of  tongues  that  leads  to  con- 
viction. He  is  reproved  by  all.  The  word  of  God  in 
the  mouth  of  each  prophet  discloses  the   secrets   of  his 


112  I.  CORINTHIANS.  [xiv.  25. 

heart,  and  he  sees  himself  as  he  never  did  before  (Heb. 
4  :  12).  "  The  fundamental  character  of  prophetic  address, 
the  penetrating  into  the  depths  of  the  human  heart  for 
wholesome  admonition"  (Meyer).  Falling  down  on  his 
face.  Because  in  the  word  of  prophecy,  he  recognizes 
the  voice  of  God.  (Comp.  Ex.  3:6;  Gen.  28:  16.)  The 
greatest  argument  whereby  men  are  convinced  of  the 
truth  and  divine  authority  of  Christianity,  or  of  any  com- 
munion that  claims  to  be  Christian,  is  to  be  found  in  the 
manner  in  which  it  applies  the  word  of  God  to  the  heart 
and  conscience.  Ponderous  discussions,  laborious  investi- 
gations, protracted  controversies,  are  far  inferior  to  the 
power  which  the  simple  truth,  spoken  in  the  plainest  and 
most  direct  words,  has  in  forcing  conviction.  No  conflict 
can  be  found  between  these  words  and  what  is  said  in 
ver.  22 ;  as  the  reference  here  is  to  an  unbeliever  who 
has  been  led  through  such  sign,  as  that  of  tongues,  to 
give  attention  to  the  preaching.  So  Augustine  went  to 
hear  Ambrose,  at  first  purely  because  of  his  eloquence  ; 
and  through  the  study  of  his  oratory  was  gradually  led 
to  the  saving  knowledge  of  the  truth. 

(f.)  Rubrics  Concerning  Public  Worship  (14  :  26-40). 

26-40.  What  is  it  then,  brethren  ?  When  ye  come  together,  each  one 
hath  a  psalm,  hath  a  teaching,  hath  a  revelation,  hath  a  tongue,  hath  an 
interpretation.  Let  all  things  be  done  unto  edifying.  If  any  man  speaketh 
in  a  tongue,  let  it  be  by  two,  or  at  the  most  three,  and  that  in  turn  ;  and  let 
one  interpret :  but  if  there  be  no  interpreter,  let  him  keep  silence  in  the 
church  ;  and  let  him  speak  to  himself,  and  to  God.  And  let  the  prophets 
speak  by  two  or  three,  and  let  the  others  discern.  But  if  a  revelation  be 
made  to  another  sitting  by,  let  the  first  keep  silence.  For  ye  all  can  proph- 
esy one  by  one,  that  all  may  learn,  and  all  may  be  comforted ;  and  the 
spirits  of  the  prophets  are  subject  to  the  prophets ;  for  God  is  not  a  God 
of  confusion,  but  of  peace;  as  in  all  the  churches  of  the  saints. 

Let  the  women  keep  silence  in  the  churches:  for  it  is  not  permitted  unto 
them  to  speak ;  but  let  them  be  in  subjection,  as  also  saith  the  law.     And 


xrv.  26.]  RUBRICS.  113 

if  they  would  learn  anything,  let  them  ask  their  own  husbands  at  home: 
for  it  is  shameful  for  a  woman  to  speak  in  the  church.  What  ?  was  it 
from  you  that  the  word  of  God  went  forth  .'  or  came  it  unto  you  alone  ? 

If  any  man  thinketh  himself  to  be  a  prophet,  or  spiritual,  let  him  take 
knowledge  of  the  things  which  I  write  unto  you,  that  they  are  the  com- 
mandment of  the  Lord.      But  if  any  man  is  ignorant,  let  him  be  ignorant. 

Wherefore,  my  brethren,  desire  earnestly  to  prophesy,  and  forbid  not  to 
speak  with  tongues.     But  let  all  things  be  done  decently  and  in  order. 

Ver.  26.  What  is  it  then  ?  i.  e.  :  What  special  directions 
concerning  your  worship  are  needed  ?     Each  one  hath  a 

psalm,  etc.,  describes  the  scenes  of  disorder  in  their  meet- 
ings. There  is  no  observance  of  any  rule.  Everything 
is  arbitrary.  Every  one  esteems  himself  at  liberty,  or 
feels  himself  called  to  exercise  his  gifts,  without  regard 
to  what  may,  at  the  time,  claim  the  attention  of  his 
brethren.  Now  one  breaks  forth  in  singing  a  psalm, 
while  another  is  teaching ;  or  the  one  who  speaks  in  a 
tongue  hastens  to  anticipate  one  who  feels  himself  im- 
pelled to  communicate  a  revelation.  No  regard  is  had 
to  the  fitness  of  things,  or  the  relation  of  the  various 
parts  of  the  service  to  each  other.  That  even  good  men, 
endowed  with  supernatural  gifts  of  the  Holy  Spirit, 
tolerated  such  irregularities,  in  no  way  sheltered  them 
from  the  Apostle's  condemnation.  "A  place  must  be 
given  to  each  gift,  but  in  its  order  and  mode  "  (Calvin). 
All  things  to  edifying.  As  in  vers.  5,  12.  The  verse 
presents  a  very  vivid  picture  of  the  rudimentary  and  un- 
organized form  of  the  government  and  worship  in  the 
church  at  Corinth,  and  shows  that  the  Apostle  did  not 
regard  such  a  condition  of  a  congregation  permanent  and 
essential,  or  even  in  any  way  desirable.  What  was  justi- 
fiable in  the  very  beginning,  became  inexcusable  as  time 
advanced.  The  Church  had  no  pastor  to  direct  or  lead 
the  worship ;  otherwise,  such  irregularities  would  have 
been  impossible. 
8 


114  I.CORINTHIANS.  [xiv.  27-31, 

Ver.  2^.  This  means  simply  that  not  more  than  three 
persons  should  exercise  the  gift  of  tongues  at  one  meet- 
ing, and  forbids  that  this  speaking  should  be  simultaneous. 
Each  one  must  take  his  turn.  More  than  one  interpreter 
is  prohibited,  for  the  purpose  of  avoiding  confusion  and 
disputes. 

Ver.  28.  The  gift  of  tongues  must  not  be  exercised 
without  interpretation.  Otherwise,  the  design  of  the 
public  assembly  is  frustrated.  Why  should  men  speak 
without  the  possibility  of  being  understood  by  any  one? 
Certainly  it  would  be  better  for  them  to  save  themselves 
the  effort,  and  to  speak  and  pray  alone  to  God  in  the 
silence  of  their  chambers. 

Ver.  29.  The  same  rule  applies  to  the  prophets  as  to 
those  who  have  the  gift  of  tongues.  More  than  three 
addresses  at  one  meeting  would  be  wearisome  and  profit- 
less. If  there  be  other  prophets  present,  they  may  exer- 
cise their  gifts  in  testing  what  is  spoken  according  to  the 
standard  of  Holy  Scripture  (Acts  17:  11;  i  John  4:  i; 
I  Thess.  5  :  21), 

Ver.  30,  Revelation  be  made  to  another  sitting.  In 
the  early  church,  as  in  the  synagogue,  the  public  teacher 
stood  ;  the  hearers  sat.  If,  then,  while  one  was  speaking, 
one  of  the  audience  received  a  revelation  (let  us  remem- 
ber that  this  was  the  period  of  supernatural  endowments), 
the  speaker  was  to  bring  his  address  to  a  close — probably 
upon  a  well  understood  signal  having  been  given— in 
order  that  the  revelation,  just  made,  might  be  heard. 

Ver,  31,  The  emphatic  words  are  one  by  one,  and  not 
several  at  a  time,  so  as  to  prevent  one  another  from  being 
understood,  and,  therefore,  defeating  the  very  end  for 
which  they  spake.  The  meaning  is:  "Be  patient,  and 
abide  your  time ;  you  will  have  an  opportunity  to  be 
heard." 


XIV.  32-34-]  RUBRICS.  115 

Ver.  32.  The  spirits  of  the  prophets.  The  reference  is 
to  these  spirits  as  organs  of  Divine  revelation.  Even 
when  the  human  spirits  are  filled  with  the  Holy  Ghost, 
they  are  not  borne  along  by  an  involuntary  movement, 
but  are  at  all  times  subject  to  the  will  of  their  possessor. 
Because  the  Holy  Spirit  moves  him,  does  not  justify  the 
disregard  of  order,  or  determine  that  he  should  speak 
without  regard  to  the  edification  of  others.  The  utter- 
ance must  be  repressed,  until  his  judgment  determines 
that  the  right  time  to  speak  has  come.  Even  an  inspired 
man  has  a  responsibility  with  respect  to  the  time  when 
he  is  to  speak. 

Ver.  33.  The  spirit  which  demands  that  it  be  heard, 
without  regard  to  what  others  say,  or  when  others  speak, 
by  its  self-assertion  causes  dissatisfaction  and  banishes 
peace  from  the  Church.  Where  persons  attend  church 
for  edification,  and  this  is  thus  interfered  with,  and  the 
very  ending  of  coming  together  defeated,  peace  cannot 
prevail.  All  the  churches.  An  additional  argument 
from  the  universal  practice  of  the  other  Apostolic 
churches.  Most  modern  expositors  regard  this  clause 
as  introducing  the  next  verses.  But,  as  given  in  our  cur- 
rent versions,  it  is  a  very  appropriate  termination  of  the 
declaration  concerning  the  importance  of  observing  turns 
in  prophesying. 

Ver.  34.  Let  the  women  keep  silence.  The  reference 
makes  it  clear  that,  in  the  scenes  of  disorder  just  de- 
scribed, where  the  confused  voices  of  teachers  were 
blended  with  those  of  prophets  and  the  speakers  with 
tongues  and  interpreters,  paying  no  attention  to  one 
another,  but  at  the  impulse  of  the  moment  speaking, 
sometimes  all  at  the  same  time,  the  voices  of  women 
were  also  heard,  carried  along  by  the  excitement  of  the 
hour,  and  rendering  confusion  worse  confounded.     Apart 


Il6  I.CORINTHIANS.  [xiv.  34. 

from  any  other  consideration,  Christian  women  had  no 
place  in  the  struggle  between  the  men  for  a  hearing. 
The  very  suggestion  detracts  from  the  modesty,  dignity, 
and  sanctity  of  Christian  womanhood.  The  church,  i.  e. 
the  public  assembly,  was  to  have  its  worship  regulated  by 
a  fixed  order,  and  this  order  was  not  to  admit  of  the 
participation  of  women  in  the  functions  of  a  public 
teacher,  or  prophet,  or  interpreter.  This  was  demanded 
by  the  custom  of  the  times.^  The  breaking  through  the 
bounds  of  propriety  in  Corinth,  the  city  notorious  above 
others  for  its  immodest  women,  was  to  be  avoided  there, 
even  more  than  elsewhere ;  as  the  irregularities  would  be 
sure  to  be  misinterpreted.  It  is  not  permitted  unto  them 
to  speak,  i.  e.  in  the  place  of  a  public  teacher  or  prophet, 
of  the  bearer  of  a  revelation,  or  interpreter  (comp.  i  Tim. 
2:  12),  in  a  Christian  church,  where  there  are  Christian 
men  to  speak  or  pray.  The  passage,  however,  must  not 
be  strained,  as  an  absolute  prohibition  concerning  all 
speaking  of  women  under  all  circumstances  within  the 
church.  Otherwise  they  could  not  sing,  or  join  in  the 
responses,  or  unite  in  repeating  the  Lord's  prayer,  or 
answer  when  examined  in  the  catechism,  or  teach  a  class 
in  Sunday-school.  The  prohibition  is  simply  with  re- 
spect to  such  speaking  as  implies  the  repudiation  of  the 
priority  of  man,  as  leader  and  speaker,  and  as  the  one 
with  whom,  save  in  exceptional  cases,  rests  the  responsi- 
bility of  public  advice  and  decision.  "  Paul  forbids 
women  to  preach  in  congregations  where  there  are  men 
who  are  qualified  to  preach,  that  due  order  be  observed  ; 
since  it  is  more  becoming  for  a  man  to  speak,  and  he  is 
better  fitted  for  it.  But  how  could  Paul  resist  the  Holy 
Ghost  who,  in    Joel  2  :  28,  promised :  '  Your  daughters 

1  See  quotations  from  Tyrtaeus,   Sophocles  and  Valerius   Maximus  in 
Grotius  and  Calovius. 


XIV.  34]  DARE  WOMEN  PREACH?  n-j 

shall  prophesy;'  and  in  Acts  21:8,9,  Philip  had  four 
daughters,  all  prophetesses.  Miriam,  the  sister  of  Moses, 
was  a  prophetess  (Ex.  15  :  20).  Huldah,  the  prophetess, 
gave  advice  to  the  godly  king,  Josiah  (i  Kings  22:  15); 
and  Deborah,  to  the  ruler  Barak  (Judges  4:6);  and  the 
hymn  of  the  Virgin  Mary  (Luke  i  :  48)  is  praised  through- 
out the  world.  Paul  himself  teaches  that  women  should 
pray  and  prophesy  with  covered  heads.  Order  and  pro- 
priety require,  therefore,  that  women  should  be  silent, 
when  men  speak.  But  where  there  is  no  man  to  preach, 
it  is  a  matter  of  necessity  for  women  to  preach " 
(Luther).i  "  Such  necessity  may  occur  as  requires  the 
voice  of  a  woman.  Paul  has  in  mind  only  what  is  prop- 
er in  a  regularly  established  congregation "  (Calvin). 
"  God  sometimes  has  willed  that  the  duties  of  the  sacred 
office  be  performed  extraordinarily  by  women.  We  have 
examples  in  Zipporah  (Ex.  4);  in  Miriam  (Ex.  15);  in 
Deborah  (Judges  4,  5) ;  in  Huldah  (2  Kings  22);  in  Anna 
(Luke  2);  in  Priscilla,  the  wife  of  Aquila,"  etc.  (HuN- 
Nius).  "  Estius  does  not  permit  women  to  teach  in  the 
church,  even  if  they  b^  endowed  with  the  gift  of  proph- 
ecy. But  why  would  the  prophetic  spirit  or  revelation 
have  been  given  them,  if  it  would  not  have  been  right  for 
them  to  have  published  their  predictions  or  revelations? 
(Calovius).  Spener  says  that  he  cannot  find  anything 
in  Holy  Scripture  against  women  teaching  in  the  assem- 
blies of  women,  although  how,  when,  where,  and  to  what 
extent  this  can  be  done  with  profit  is  a  different  question. 
Paul  wanted  the  aged  women  to  be  '  teachers  of  good 
things '  (Tit.  2  :  3).  Luther  concedes  that  where  there  are 
not  men,  but  only  women,  as  in  nunneries,  a  woman  may 
be  appointed  to  preach."^ 

1  Works,  Erlangen  edition,  xxviii. 
*  Letzte  Bedenkeuy  ii.  1 47. 


ii8  /.  CORINTHIANS.  [XIV.  35-37. 

Under  obedience.  The  application  is  that  her  position 
of  a  public  teacher  in  an  audience  of  men  is  inconsistent 
with  the  Divine  order,  according  to  which  the  priority- 
belongs  to  man  (i  Tim.  2 :  12,  13).  The  law  stands  here 
for  O.  T.  in  general.     (See  Gen.  3:  16.) 

Ver.  35.  Let  them  ask  their  husbands  at  home.  The 
next  sentence  interprets  this  as  meaning  that  they  must 
not  even  ask  any  questions  in  the  church  assembly,  thus 
contributing  to  the  confusion.  It  does  not  forbid  women 
from  consulting  their  pastors  concerning  spiritual  mat- 
ters, or  require  that  the  husband  be  the  sole  religious 
teacher  of  his  wife.  The  pastoral  relation,  as  we  now 
have  it,  did  not  yet  exist.  The  more  secluded  habits  of 
women  demanded  by  the  current  abuse  of  the  place,  ren- 
dered it  peculiarly  desirable  that  the  man's  priority  as  his 
wife's  teacher  should  be  asserted.  It  is  assumed  here 
that  among  Corinthian  adults  marriage  was  the  rule ;  for 
nothing  is  said  concerning  maidens.  It  must  not  be  for- 
gotten that  if  women  had  been  permitted  to  ask  ques- 
tions publicly,  they  could  readily  have  taught,  by  cloth- 
ing their  instructions  in  an  interrogative  form.  The  art 
of  most  effective  teaching  is  often  little  more  than  the  art 
of  putting  significant  questions. 

In  ver.  36  Paul  resorts  to  sarcasm.  If  the  custom  of 
giving  women  the  right  to  teach  and  preach  in  the  public 
congregation  prevail  at  Corinth,  contrary  to  the  practice 
of  the  other  churches,  and  it  be  justifiable,  then  the 
Corinthians  must  represent  the  primitive  practice  of  the 
Church  of  Christ !  The  practice  of  the  other  churches 
must  be  a  corruption,  unless,  perhaps,  they  have  no  right 
to  the  name  of  church,  and  have  been  entirely  without 
the  Word  of  God. 

Ver.  37.  If  any  man  thinketh  himself,  i.  e.  professes 
to  be  a  prophet.     Or  spiritual,  i.  e.  endowed  with  spiritual 


XIV.  38-40.]  ORDER  IN  WORSHIP.  II9 

gifts.  The  test  as  to  whether'  his  professions  be  true,  is 
his  acknowledgment  of  the  divine  authority  of  the 
Apostle's  word.  We  test  men  according  to  their  doc- 
trine, not  the  doctrine  according  to  the  men. 

Vcr.  38.  Let  him  be  ignorant.  "  To  invincible  bigotry 
and  ignorant  obstinacy,  St.  Paul  will  have  no  more  to  say 
(Matt.  15:  14;  I  Tim.  6:3-5)." 

Ver.  39.  Wherefore  sums  up  the  entire  argument,  viz. 
since  all  these  gifts,  in  their  proper  place,  may  be  used  to 
edification.     Desire  earnestly.     (Comp.  ch.  14  :  i.) 

Ver.  40.  Decently  refers  to  the  manner  in  which  every 
act  of  worship  is  to  be  rendered  ;  in  order,  to  its  regular- 
ity, viz.  that  everything  be  properly  adapted  to  the  cir- 
cumstances of  time  and  place. 


7.  CORINTHIANS,  [xv. 


(V.)  The  Doctrine  of  the  Resurrection  (ch.   15). 

This  belongs  to  the  more  profound  doctrines  of  Chris- 
tianity. The  discussion  in  this  Epistle  which  has  pro- 
ceeded with  the  purpose  of  giving  milk  to  babes  in  Christ, 
now  offers  the  strong  meat  which  belongs  to  those  of  full 
age.  In  theological  depth,  this  chapter  ranks  with  the 
Epistles  to  the  Romans,  Colossians,  and  Ephesians.  (See 
note  on  ch.  2  :  6.) 

Strange  it  must  seem,  that  within  twenty-five  years 
after  the  resurrection  of  Christ,  there  were  those  in  the 
Christian  Church  who  doubted  concerning  the  resurrec- 
tion of  the  body.  It  is  idle  to  question  whether  these 
doubts  proceeded  from  a  Sadducean  or  an  Epicurean 
element  in  the  Church,  or  from  those  who,  in  their  love 
of  speculation,  had  philosophical  difificulties  concerning 
the  restoration  of  the  body  to  propose.  Meyer  goes  so 
far  as  to  suggest  that  it  was  among  the  members  of  the 
party  of  Apollos  that  these  errorists  were  chiefly  found. 
The  Sadducean  tendency  belongs  to  corrupt  human 
nature,  and  readily  springs  up  there,  without  any  direct 
connection  with  Sadducees  or  Epicureans  or  speculative 
schools.  Some  have  thought  that  the  errorists  merely 
attempted  to  spiritualize  the  doctrine  of  the  resurrection, 
as  in  I  Tim.  i  :  20.  Paul's  argument  is  deeper  than  such 
as  would  have  only  such  opponents  in  view.  It  was 
elaborated  probably  more  to.  put  into  the  hands  of 
Christians  the  weapons  whereby  to  meet  all  attacks  upon 
the  doctrine,  than  to  meet  directly  any  one  particular 
form  of  error  on  this  article. 


XV.  I,  2.]  GOSPEL  OF  THE  RESURRECTION. 


I .   The  Preaching  of  tJic  Resurrection  of  Christ  an  Essential 
Part  of  the  Gospel. 

2-1 1.  Now  I  make  known  unto  you,  brethren,  the  gospel  which  I 
preached  unto  you,  which  also  ye  received,  wherein  also  ye  stand,  by  which 
also  ye  are  saved ;  /  fnake  knozon,  I  say,  in  what  words  I  preached  it 
unto  you,  if  ye  hold  it  fast,  except  ye  believed  in  vain.  For  I  delivered 
unto  you  first  of  all  that  which  also  I  received,  how  that  Christ  died  for  our 
sins  according  to  the  scriptures  ;  and  that  he  was  buried  ;  and  that  he  hath 
been  raised  on  the  third  day  according  to  the  scriptures;  and  that  he  ap- 
peared to  Cephas;  then  to  the  twelve;  then  he  appeared  to  above  five 
hundred  brethren  at  once,  of  whom  the  greater  part  remain  until  now,  but 
some  are  fallen  asleep ;  then  he  appeared  to  James ;  then  to  all  the  apos- 
tles ;  and  last  of  all,  as  unto  one  born  out  of  due  time,  he  appeared  to  me 
also.  For  I  am  the  least  of  the  apostles,  that  am  not  meet  to  be'called  an 
apostle,  because  I  persecuted  the  church  of  God.  But  by  the  grace  of  God 
I  am  what  I  am :  and  his  grace  which  was  bestowed  upon  me  was  not 
found  vain ;  but  I  laboured  more  abundantly  than  they  all :  yet  not  I, 
but  the  grace  of  God  which  was  with  me.  Whether  then  it  be  I  or  they, 
so  we  preach,  and  so  ye  believed. 

Vers.  I,  2.  While  the  discussion  of  what  is  involved  in 
the  doctrine  belongs  to  the  higher  and  deeper  mysteries 
of  the  faith,  yet  the  fact  itself  is  presupposed  in  the  very 
conception  of  the  gospel.  No  resurrection,  no  gospel. 
Thus  from  the  very  beginning  Paul  had  preached ;  and 
thus  the  Corinthians  had  believed.  If  they  remained 
Christians,  it  was  because  of  their  faith  in  a  Risen  Jesus. 
By  this  faith  in  a  Risen  Jesus  they  were  being  saved,  i.  e. 
their  salvation  was  progressively  advancing.  In  what 
words.  The  construction  adopted  by  Meyer,  Godet, 
Ellicott,  and  Shore  seems  preferable  :  "  Ye  arc  being 
saved,  provided  ye  hold  fast  with  what  word  I  preached 
the  Gospel  to  you."  They  must  continue  to  adhere  to 
the  word  as  the  Apostle  preached  it,  if  their  salvation  is 
to  be  completed.  Except  ye  believed.  Otherwise  the 
faith  with  which  they  embraced  the  Gospel  when  it  was 


122  I.CORINTHIANS.  [xv.  3-7. 

first  taught  them,  would  be  vain.  Our  salvation  does  not 
rest  upon  our  having  once  believed,  but  upon  our  faithful 
continuance  in  the  Word.  "  We  have  following  one  an- 
other: I.  The  announcement  of  the  Gospel.  2.  The 
reception  by  faith  of  the  Gospel  as  announced.  3.  The 
preservation  of  the  Gospel  to  one  persevering  in  faith ; 
and  4.  Eternal  salvation  through  the  Gospel  received  and 
preserved  by  faith.  For  he  who  believes  and  perseveres 
to  the  end  is  saved  (Mark  16:16;  John  3:16;  Rom, 
10:  14;  I  Pet.  I  :  5)     (Calovius). 

Ver.  3.  First  of  all,  viz.  in  importance.  Which  I  re= 
ceived-  Therefore,  nothing  new  or  originating  with  Paul. 
The  implied  meaning  is  that  Paul  had  not  received  this  by 
immediate  revelation,  but  through  the  ordinary  channel 
of  historical  tradition.  Died  for  our  sins.  A  forcible 
statement  of  the  doctrine  of  vicarious  satisfaction. 
(Comp.  Rom.  3  :  24,  25  ;  Gal.  1:4;  3:13;  ]o\\\\  i  :  29.) 
According  to  the  scriptures,  viz.  of  the  O.  T.  (See  Luke 
24  :  25  sq. ;  John  2  :  22  ;  20  :  9  ;  Acts  17  :  2  sq. ;  26  :  22  sq.) 
For  the  O.  T.  passages,  see  Ps.  22 ;  Is.  53,  etc. 

Ver.  4.  He  was  buried,  the  surest  proof  of  His  death. 
According  to  the  scriptures  limits  He  hath  been  raised. 
For  O.  T.  predictions  of  Christ's  resurrection,  see  Gen. 
3:15;  Ps.  16  :  10  ;  Is.  53  :  10,  12  ;  Hos.  13  :  14.  These 
passages  include  also  the  burial  as  the  necessary  condition 
prior  to  the  resurrection.  The  change  in  tense  is  cor- 
rectly brought  out  in  R.  V.,  viz.  :  "  Was  buried,"  viz.  at 
a  definite  point  of  time  in  the  past ;  "  Hath  been  raised," 
viz.  as  indicating  that,  by  the  resurrection.  He  has  entered 
into  a  new  state  where  the  consequences  of  the  act  con- 
tinue. 

Vers.  5-7.  The  accumulation  of  witnesses  is  noteworthy. 
The  importance  and  supernatural  character  of  the  event 
render  this   necessary.     The  witnesses   enumerated  are 


XV.  8,  9]  PROOFS  OF  THE  RESURRECTION.  123 

men.  Christ's  appearances  to  the  women  are  not  men- 
tioned, thus  anticipating  the  argument  of  modern  scep- 
ticism that  the  thought  of  a  resurrection  originated  in  the 
excitable  and  imaginative  minds  of  women,  who  then 
persuaded  themselves  of  its  truth.  To  Cephas  (Luke 
24:34).  To  the  twelve.  (John  20:  19  sq.  ;  Luke  24:  36 
sq.).  In  the  absence  of  Judas  and  Thomas,  there  were 
but  ten  ;  but  the  name  "  the  twelve  "  became  a  usual 
designation  of  the  Apostles.  Five  hundred  brethren  at 
once.  Probably  in  Galilee,  as  the  number  of  believers  in 
Jerusalem  was  only  one  hundred  and  twenty  (Acts  1:15). 
It  has  been  suggested  that  the  appearance  on  the  moun- 
tain in  Galilee  (Matt.  28  :  16)  is  meant,  and  that  the  eleven 
disciples  are  mentioned  by  Matthew  simply  by  way  of 
pre-eminence.  This  suggestion  of  the  Galilaean's  appear- 
ance harmonizes  with  Matt.  26 :  32.  Paul  appeals  with 
confidence  to  the  testimony  of  numerous  eye-witnesses 
who  still  remain.  James.  There  is  almost  entire  agree- 
ment that  this  was  James  the  Just,  the  Lord's  brother 
(Gal.  2:9;  Acts  15  :  13  ;  21  :  18).  "  Perhaps  it  was  this 
appearance  which  made  him  become  decided  for  the 
cause  and  service  of  his  divine  Brother  "  (Meyer).  Of 
all  the  apostles.  The  word  is  used  in  N.  T.,  both  in  a 
narrow  and  technical  sense  for  the  twelve,  and  again  in 
a  wider  sense,  for  all  preachers  of  the  Gospel  receiving 
their  commission  immediately  from  Christ  (Barnabas, 
Acts  14:4,  14;  Timothy  and  Silvanus,  i  Thess,  4:7). 
As  "  the  twelve  "  are  referred  to  above,  the  word  must 
be  used  here  in  its  wider  meaning,  thus  comprising  James 
again,  who  did  not  belong  to  the  twelve. 

Vers.  8,  9.  Last  of  all  to  me.  The  allusion  is  to  the  oc- 
currence on  the  road  to  Damascus.  (See  note  on  ch.  9:1.) 
He  calls  himself  in  the  original  by  a  single  word,  viz.  "  an 
abortion."     As  this  cannot  properly  be  called  a  man,  so 


124  ^-  CORINTHIANS.  [xv.  lo,  il. 

it  is  only  of  divine  grace  that  one  called  in  so  irregular  a 
way  could  be  reckoned  as  an  Apostle.  When  his  Apostle- 
ship,  however,  was  disputed,  Paul  claimed  for  himself,  by 
divine  grace,  all  the  rights  that  belonged  to  the  office. 
It  was  the  appearance  and  voice  of  the  Risen  Jesus  that 
turned  him  from  his  course  of  persecution  and  made  him 
an  Apostle.  No  merits  within  him,  no  efforts  of  his,  had 
aught  to  do  with  it. 

Ver.  lo.  Less  than  all  the  Apostles  personally,  his 
labor  has  been  far  greater ;  and  this  has  been  determined 
solely  by  the  grace  of  God.  "  Labor  "  here  refers  to  the 
cares,  self-denials,  sufferings  endured  in  the  prosecution 
of  his  Apostolic  vocation  ;  in  the  Apostle  to  the  Gentiles, 
these  were  necessarily  more  and  greater  than  in  the 
Apostles  of  the  Jews.  All  this  was  endured,  not  in  his 
own  strength,  but  by  the  sustaining  power  of  Divine 
grace.      (Comp.    Matt.    io:2o;    i   Cor.   3  :  6,   9 ;    2  Cor. 

3:5.) 

Ver.  1 1.  Whether  then  it  be  I  or  they.     The  message 

was  essentially  the  same,  no  difference  which  of  the 
Apostles  proclaimed  it.  Paul's  message  had,  therefore, 
all  the  Apostolic  force  of  that  of  the  rest.  He  has  thus 
proved  the  resurrection  of  Christ:  (i)  From  the  O.  T. 
(2)  From  the  tradition  of  the  Church.  (3)  From  the  testi- 
mony of  eye-witnesses.  (4)  From  his  own  Apostolic 
authority. 

2.   Without  the  Resurrection,  CJiristianity  a  Delusion. 

12-T9.  Now  if  Christ  is  preached  that  he  hath  been  raised  from  the  dead, 
how  say  some  among  you  that  there  is  no  resurrection  of  the  dead?  But 
if  there  is  no  resurrection  of  the  dead,  neither  hath  Christ  been  raised:  and 
if  Christ  hath  not  been  raised,  then  is  our  preaching  vain,  your  faith  also 
is  vain.  Yea,  and  we  are  found  false  witnesses  of  God ;  because  we  wit- 
nessed of  God  that  he  raised  up  Christ ;  whom  he  raised  not  up,  if  so  lie 
that  the  dead  are  not  raised.     For  if  the  dead  are  not  raised,  neither  hath 


XV.  12-17.]  A  FUNDAMENTAL  ARTICLE.  125 

Christ  been  raised :  and  if  Christ  hath  not  been  raised,  your  faith  is  vain  ; 
ye  are  yet  in  your  sins.  Then  they  also  which  are  fallen  asleep  in  Christ 
have  perished.  If  in  this  life  only  we  have  hoped  in  Christ,  we  are  of  all 
men  most  pitiable. 

Ver.  12.  Is  preached.  Lit.  :  "  Is  being  preached." 
How  say  some.  A  question  of  astonishment.  Among 
you.     In  your  congregation. 

Ver.  13.  If  there  is  no  resurrection,  i.  e.  :  If  it  be  im- 
possible for  a  dead  body  to  be  raised  again  to  life,  the 
resurrection  of  Christ  is  an  impossibility,  since  His  body 
we  claim  to  have  been  restored  to  life. 

Ver.  14.  Then  is  our  preaching  vain.  Because  then 
the  Christ  whom  we  preach  is  only  a  dead  man,  and  our 
faith  rests  upon  a  dead  man  instead  of  upon  the  Son  of 
the  living  God,  who  has  the  keys  of  death  and  hell. 
You  trust,  then,  in  a  Saviour  who  cannot  deliver  Himself, 
and,  therefore,  much  less  save  others  ;  and  your  faith  is 
then  vain,  for  it  rests  upon  an  empty  delusion. 

Ver.  15.  The  entire  Gospel  is  a  tissue  of  falsehoods,  if 
there  be  no  resurrection.  It  is  no  accidental  article  that 
can  readily  be  omitted  without  affecting  the  whole  ;  but 
the  whole  fabric  of  the  Gospel  rests  upon  it,  and  goes 
down  with  it.  Disprove  the  resurrection  from  the  dead, 
and  the  Apostolic  testimony  concerning  everything  else 
is  overthrown.  Men  who  deny  the  resurrection  from  the 
dead,  and  nevertheless  profess  a  high  regard  for  Chris- 
tianity and  the  Holy  Scriptures,  can  scarcely  have  read 
these  verses. 

Vers.  16,  17.  He  emphasizes  this,  by  repeating  it  with 
only  a  slight  verbal  change.  Ye  are  yet  in  your  sins,  viz. 
because,  if  there  be  no  resurrection,  there  is  no  redemp- 
tion, and  you  are  without  a  Saviour.  (See  notes  on  Rom. 
4:5;  6:9.)  No  resurrection,  no  forgiveness  of  sins;  no 
forgiveness  of  sins,  no  sonship  with  God.     A  suggestion 


126  /.  CORINTHIANS.  [xv.  i8,  19. 

that  must  have  been  immediately  rejected  as  false  by  their 
personal  experience  of  the  grace  of  God. 

Ver.  18.  Have  perished.  Because  without  the  forgive- 
ness of  sins,  they  must  remain  forever  under  God's  wrath. 

Ver.  19.  If  in  this  life  only.  The  "  only  "  is  ordinarily 
understood  as  qualifying  the  words  "  in  this  life."  The 
original  clause  shows  that,  with  much  emphasis,  the 
"  only  "  limits  the  entire  conditional  clause.  It  may  be 
paraphrased  :  "  If  we  be  no  more  than  merely  such  as 
place  in  this  life  their  hope  in  Christ  and  have  no  faith  in 
that  which  is  beyond,"  i.  e.  :  "  If  our  relation  to  Christ 
be  one  neither  that  extends,  nor  has  any  hope  of  extend- 
ing, beyond  the  grave.  If  to  us,  Christ  be  living  only  by 
the  inspiration  of  His  heroic  life  upon  earth,  and  His  noble 
death  of  self-sacrifice.  If  every  comfort  drawn  from  His 
resurrection  must  be  surrendered."  "Blot  out  the  resur- 
rection of  Christ  from  your  creed  ;  and  everything  that, 
in  a  spiritual  sense,  differentiates  you  from  the  godless 
world  is  destroyed  ;  while  its  life  of  devotion  to  sense  has 
more  substantial  reality,  than  the  sphere  of  delusions  in. 
which  you  move  and  think."  Many  bring  into  promi- 
nence here  the  self-denials  of  the  Christian  life,  especially 
the  martyrdom  of  the  early  Christians,  and  the  sufferings 
of  the  Apostles,  as  in  ch.  4  :  9-13,  with  the  application 
that,  were  there  no  resurrection,  such  sacrifices  were  need- 
less. This  seems  to  us  only  a  remote  application.  The 
misery  would  lie  in  their  delusion.  Christianity,  without 
a  firm  conviction  of  the  truth  of  the  resurrection,  is  both 
falsehood  and  insanity. 

3.   Tlie  Place  of  the  Resurrection  'in  the  Order  of  Salva- 
tion. 

20-28.  But  now  hath  Christ  been  raised  from  the  dead,  the  firstfruits  of 
them  that  are  asleep.     For  since  by  man  catnf  death,  by  man  came  also  the 


XV.  2C^22.]  FIRSTFRUirS.  127 

resurrection  of  the  dead.  For  as  in  Adam  all  die,  so  also  in  Christ  shall 
all  be  made  alive.  But  each  in  his  own  order :  Christ  the  firstfruits ;  then 
they  that  are  Christ's  at  his  coming.  Then  coineth  the  end,  when  he  shall 
deliver  up  the  kingdom  to  God,  even  the  Father  ;  when  he  shall  have 
abolished  all  rule  and  all  authority  and  power.  For  he  must  reign,  till  he 
hath  put  all  his  enemies  under  his  feet.  The  last  enemy  that  shall  be  abol- 
ished is  death.  For  he  put  all  things  in  subjection  under  his  feet.  But 
when  he  saith.  All  things  are  put  in  subjection,  it  is  evident  that  he  is  ex- 
cepted who  did  subject  all  things  unto  him.  And  when  all  things  have  been 
subjected  unto  him,  then  shall  the  Son  also  himself  be  subjected  to  him 
that  did  subject  all  things  unto  him,  that  God  may  be  all  in  all. 

Ver.  20.  But  now  hath  Christ  been  raised.  Such  a 
supposition  as  that  of  the  preceding  verse  cannot  be 
entertained.  No  argument  is  necessary.  The  resur- 
rection so  clearly  testified  to  by  hundreds  who  are  still 
living  is  an  incontrovertible  fact.  Firstfruits.  (See 
note  on  Rom.  8  :  23.)  No  firstfruits  of  dough,  as  in 
Rom.  II  :  16  (see  note);  but  here,  the  firstfruits  of  the 
harvest.  The  resurrection  of  Christ,  the  promise  and 
pledge  of  the  resurrection  of  believers.  "  The  risen 
Christ  is  the  beginning  of  the  history  of  the  end"  (Lu- 
tiiardt).  Of  them  that  are  asleep.  Used  in  the  N.  T. 
only  of  departed  believers.  (See  above,  ver.  6 ;  comp. 
Acts  7  :  60  ;  13:36;  i  Thess.  4:13  sqq.  ;  2  Pet.  3  :  4.) 
Christ  will  raise  unbelievers  at  the  Last  Day  as  an  act  of 
justice,  not  of  grace  and  mercy,  and,  therefore  they  be- 
long not  to  the  harvest  of  which  He  is  the  firstfruits.  If 
it  be  said  that  Lazarus  was  raised  first,  the  answer  is  that 
his  emergence  from  the  dominion  of  death  was  not  per- 
manent, while  the  resurrection  of  Christ  was  the  complete 
anci  permanent  withdrawal  of  His  body  from  the  realm 
of  the  grave,  and  the  inseparable  reunion  of  soul  and 
body. 

Vers.  21,  22.  For  since  by  man.  Another  step  in  the 
argument.  The  "  firstfruit  "  proves  the  probability 
of  the  harvest.     But  Christ's  resurrection   has  a   closer 


128  /.  CORINTHIANS.  [xv.  23,  24. 

connection  with  the  resurrection  of  the  race.  Humanity 
is  organically  united.  The  death  of  its  organic  head 
involves  necessarily  the  death  of  the  entire  race.  God 
brings  redemption  to  the  race  according  to  the  same 
order,  according  to  which  the  race  lost  spiritual  life.  Give 
the  race  another  head,  truly  organicall}''  united  with  it  ; 
and  the  life  that  expels  death  and  overcomes  corruption 
in  the  head,  will  do  the  same  in  the  members.  In  Adam 
all  die.  (See  notes  on  Rom.  5  :  12-21.)  Shall  all  be 
made  alive.  In  Christ  there  is  life  and  redemption,  and, 
therefore,  potential  resurrection  for  all,  as  in  Him  there  is 
forgiveness  for  all.  But  as  mafny,  by  the  persistent  antag- 
onism of  their  wills  to  divine  grace,  thwart  the  divine 
counsel  of  love  concerning  themselves,  so  also  with  re- 
spect to  the  resurrection.  Life,  as  the  quickening  of  the 
body  becomes  theirs  ;  but  to  them  it  comes  as  an  act  of 
divine  justice,  and  a  resurrection  to  damnation  (John  5  : 
29). 

Ver.  23.  But  each  in  his  own  order.  The  organic 
union  does  not  render  it  necessary  that  each  part  of  an 
organism  shall  have  the  same  experience  at  the  same 
time.  The  light  reaches  the  eyes  before  it  does  the 
feet.  Death  continues  its  conquests  for  ages  after  the 
Head  has  passed  beyond  its  power  ;  but  as  sure  as  life 
came  to  the  Head,  just  so  sure  will  it,  in  God's  own  time, 
who  has  appointed  the  order,  reach  also  the  dead  and 
dying  members.  Three  groups  or  ranks  successively 
appear:  i.  Christ.  2.  "Them  that  are  His,"  viz.  all 
believers,  and  3.  by  implication,  the  resurrection  of  the 
unbelieving  is  included  in  "  the  end,"'  mentioned  in  the 
next  verse.     (Comp.  i  Thess.  4  :  -16.) 

Ver.  24.  Then  cometh  the  end,  the  culmination  of  the 
"  order  "  mentioned  in  the  preceding  verse,  the  goal  of 
all  God's  redemptive  acts,  the  harbor  for  all   vessels,  the 


XV.  24.]  DELIVERY  OF  THE  KINGDOM.  129 

rendezvous  towards  which  all  God's  hosts  are  marching. 
An  answer  is  here  made  to  the  question,  Why,  if  the  life 
of  Christ  implies  our  own,  is  it  that,  since  He  has  arisen,  we 
are  still  subject  to  death?  Why,  if  the  victory  is  won  for 
us,  are  we,  nevertheless,  one  by  one,  vanquished  ?  The 
answer  is  "  The  end  "  is  coming,  i.  e.  the  end  of  God's 
gracious  interference  for  our  salvation,  in  the  complete 
realization  of  redemption.  This  entire  section  suggests 
Rom.  8  :  18-23.  (Comp.  Luke  21  :  28  ;  Eph.  i  :  14  ; 
4  ;  3.)  When  he  shall  deliver  up  the  kingdom  to  God. 
Since  in  other  portions  of  Holy  Scripture,  it  is  clearly 
said  that  Christ  is  an  everlasting  King,  and  His  kingdom 
shall  have  no  end  (Is.  9:6;  Dan.  7:14;  Luke  i  :  33),  no 
resignation  or  abdication,  but  only  a  change  in  the  mode 
of  government  can  be  here  meant.  When  the  number  of 
the  redeemed  and  saved  is  complete,  and  all  are  brought 
to  the  fruition  of  what  Christ  has  purchased  for  them,  a 
change  will  occur  in  the  mode  of  administration.  The 
Kingdom  of  Glory  will  completely  replace  the  Kingdom 
of  Grace.  God's  blessings  will  no  longer  be  bestowed 
through  the  means  of  grace  ;  for  being  brought  into 
direct  and  immediate  contact  with  the  Source  of  all 
grace,  we  will  draw  immediately  from  His  fulness.  No 
obstacles  will  any  longer  be  encountered,  or  enemies  to  it 
arise.  The  kingdom  and  all  its  subjects  will  be  beyond 
all  hindrance  or  attack  or  change.  The  Son  hands  over 
to  the  Father  the  fruits  of  His  victory  in  those  whom  He 
has  rescued  from  sin  and  death.  (Comp.  Eph.  5  :  27.) 
"  This  delivery  is  to  be  understood  (i)  either  according 
to  God's  economy,  i.  e.  with  respect  to  the  mode  of  ad- 
ministration. For  while  the  kingdom  itself  shall  not 
cease,  nevertheless  the  mode  of  administering  it  shall, 
after  Christ  has  subjected  all  His  enemies.  .  .  .  Some 
distinguish  between  the  essential  and  economical  king- 
9 


13©  /•  CORINTHIANS.  [xv.  24. 

dom  ;  the  former,  He  exercises,  with  the  Father  and  the 
Holy  Ghost,  to  all  eternity  ;  but  the  latter,  He  delivers 
to  the  Father,  since,  in  the  life  to  come,  the  Church  will 
no  longer  need  such  aid,  since  it  shall  then  be  with  its 
Head"  (Gerhard,  Loci,  ix.  109  sq.).  The  Kingdom  of 
Christ,  in  this  sense,  is  simply  the  entire  order  of  agencies 
through  which,  in  this  life,  He  works  for  man's  salvation. 
"  Or  (2)  it  is  to  be  understood  by  metonymy,  because,  on 
the  Last  Day,  Christ  will  place  the  elect  who  compose 
His  spiritual  and  heavenly  Kingdom  before  His  Father, 
according  to  John  17  :  12,  24;  Eph.  5  :  27.  Luther  in 
his  exposition  combines  both  "  (GERHARD,  nt  supra)} 
"  He  will  bring  the  Church,  collected  from  the  entire 
human  race,  to  the  sight  of  God  and  the  Father,  in 
order  that  the  Church  may,  face  to  face,  behold  the  Father 
in  whom  it  has  believed,  and  joyfully  may  triumph  over 
all  enemies  conquered  by  Christ,  and,  to  all  eternity, 
may  enjoy  God's  sweetest  consolation.  Then  God  will 
treat  with  us  no  longer  through  Word  or  Sacraments ; 
then  there  will  no  need  to  believe  what  we  shall  not  see. 
But  we  shall  immediately  look  upon  divinity,  and  God 
shall  pervade  us  with  His  light,  wisdom,  righteousness, 
life,  and  joy.  We  shall  see  God  face  to  face,  just  as  He 
is,  and  without  any  veil.  Then  shall  we  experience  and 
truly  possess  what  we  here  believe  according  to  His 
Word  "  (Hesshusius  in  Calovius).  To  God,  even  the 
Father.  "  A  twofold  point  of  view.  He  is  considered 
both  God  and  Father  towards  Christ  (John  20  :  17);  even 
when  exalted  (Rev.  3  :  12,  21);  and  towards  believers 
(Col.  3  :  17).  He  is  considered  as  God  towards  enemies  " 
(Bengel).  Shall  have  abolished  all  rule,  etc.  Not 
merely  hostile  powers,   but  the  entire  gradation  of  all 

1  Comp.  Luther's  Exposition  of  i  Cor.xv.  (a.  d.  1534),  lVorl:s,  Erlangen 
ed.,  li.  pp.  70-275. 


XV.  25.]  END  OF  THE  KINGDOM.  131 

who  exercise  authority,  whether  in  God's  stead,  or  not. 
God  will  no  longer  deal  with  His  people  through  ministers 
or  rulers.  Neither  men  nor  angels  shall  rule  them  in 
God's  Name.  But  every  one  shall  have  direct  access  to 
God,  and  shall  learn  God's  will  from  God  Himself.  "  As 
the  world  shall  have  an  end,  so  also  governments  and 
magistrates  and  laws  and  distinctions  of  orders  and  ranks 
of  dignities,  etc.  The  servant  shall  not  differ  from  his 
master,  or  the  king  from  a  subject,  or  a  magistrate  from 
a  private  person.  Besides  both,  in  Heaven,  angelic  rule, 
and,  in  the  Church,  the  ministry  shall  cease,  that  God 
alone  may  exercise  His  power  by  Himself,  and  not  by 
the  hands  of  men  or  angels "  (Calvin),  So  also 
Luther,  at  considerable  length.^  This  interpretation  is 
sustained  by  the  fact  that  the  Apostle  is  here  explaining 
and  defending  God's  order  of  bringing  to  His  people  the 
fruition  of  the  glory  which  Christ  has  procured  for  them. 
"  When  the  King  lays  down  his  arms  after  subduing  his 
enemies,  his  soldiers  are  discharged  "  (Bengel). 

Ver.  25.  For  he  must  reign,  i.  e.  according  to  the  pres- 
ent order,  by  the  interposition  of  mcan'^^  and  through  a 
process  of  gradual  conquest.  Because  not  all  enemies 
have  as  yet  been  subdued,  the  present  order  of  things 
continues.  But  only  wait.  Everything  is  hastening 
towards  the  end.  Though  seemingly  remote,  the  issue 
is  certain.  For  quotations  see  Ps.  no:  i.  Meanwhile 
He  has  His  word  preached,  and  rules  the  Church  spiritu- 
ally by  His  word  and  sacraments,  and  by  faith  and  His 
Spirit,  in  the  midst  of  His  enemies;  if  they  annoy  and 
oppress  us,  He  protects  and  maintains  us  against  them, 
with  the  sure  consolation  that,  on  that  day.  He  will  put 
them  under  His  feet ;  although  He  has  begun  to  do  this, 
and  is  doing  it  every  day.     For  by  the  Gospel,  and  Chris- 

1  Works,  Erl.  ed.,  li.  162-164. 


132  /.  CORINTHIANS.  [xv.  26-28. 

tian  people,  He  is  inflicting  wounds  upon  the  fanatics, 
and  driving  back  the  devil,  and  driving  oppression  from 
its  seat,  and  checking  the  rage  of  the  world,  and  removing 
from  sin  and  death  their  power  and  might  "  (Luther), 

Ver.  26.  Now  comes  the  application.  If  the  question 
be  asked  why  we  do  not  immediately  escape  death  be- 
cause of  the  resurrection  of  Christ,  the  answer  is  that 
death  is  the  last  of  all  these  enemies  to  be  destroyed. 
One  by  one,  they  yield,  and  their  power  is  weakened,  but 
the  last  in  order  to  depart  is  death.  Even  though  death 
do  not  absolutely  reign  over  the  believer,  yet,  like  sin,  it 
dwells  in  us  in  this  life,  and  in  the  world  to  come,  de- 
prives us  of  our  bodies,  until  the  hour  of  Christ's  complete 
assertion  of  His  full  supremacy  arrive.  "  Last,  i.  e.  after 
Satan  (Heb.  2  :  14),  and  after  sin  (ver.  56)  "  (Bengel). 

Ver.  27.  He  is  excepted,  viz.  God,  the  Father.  The 
passage  quoted  is  Ps.  8  :  6. 

Ver.  28.  Then  shall  also  the  Son  be  subjected.  The 
voluntary  subjection  of  the  Son  to  the  Father,  after  the 
complete  restoration  of  all  the  redeemed  to  communion 
with  God,  involves  no  denial  of  the  co-eternity  and  co- 
equality  of  the  Father  and  the  Son.  We  find  a  greater 
difficulty  in  limiting  this  subjection  to  the  human  nature 
of  Christ,  since  this  implies  either  a  separation  of  natures 
that  is  inadmissible,  or  a  restoration  of  the  State  of 
Humiliation.  A  self-limitation  of  the  divine  nature  is 
involved  in  the  very  conception  of  the  Personal  Union, 
and  is,  therefore,  entirely  consistent  with  the  divine  nature 
of  any  of  the  three  persons.  The  subordination  here 
.seems  to  be  nothing  more  than  that  the  S-,n  will  no 
longer  intervene  between  the  Father  and  the  children  of 
God,  but  that,  having  brought  them  to  the  Father,  they 
shall  now  have  direct  and  immediate  access  to  Him  ;  and 
yet  this  their  immediate  access  to  the  Father  is  determined 


XV.  28.]  GOD,  ALL  IN  ALL.  133 

and  conditioned  upon  what  Christ  has  been  to  them  and 
has  made  them.  "  The  subjection  and  obedience  of  the 
Son  to  the  Father  do  not  affect  the  equality  of  power, 
nor  prove  diversity  of  essence.  The  Son  in  all  eternity 
acknowledges  with  deepest  reverence  that  He  was  be- 
gotten from  eternity  by  the  Father.  He  also  acknowl- 
edges that  He  has  received  the  spiritual  kingdom  from 
the  Father,  and  been  made  Lord  of  the  whole  world. 
He  will  show  to  the  whole  creation  this  His  most  holy 
reverence,  subjection  and  filial  love,  that  all  honor  may 
be  rendered  to  the  eternal  Father.  But  all  this  derogates 
nothing  from  the  divine  honor  of  the  Son  ;  since  the 
Father  wills  that  all  men  honor  the  Son,  as  the  Father  " 
(HeSSHUSIUS,  quoted  by  BeNGEL). 

God  may  be  all  in  all.  "  All  things  without  any  inter- 
ruption, with  no  creature  to  invade,  no  enemy  to  disturb, 
will  be  subordinated  to  the  Son,  and  the  Son  to  the  Father. 
All  things  will  say  :  '  God  is  all  to  vie'  In  this  world, 
God  is  esteemed  nothing  by  the  ungodly  (Ps.  10:4;  14  : 
i) ;  and  with  the  saints,  many  things  prevent  Him  from 
alone  being  all  to  them  ;  but  then  He  will  be  all  in  all  '* 
(Bengel).  "  Not  that  we  shall  be  reduced  to  nothing, 
so  that  nothing  whatever  but  God  remain,  but,  raised  in 
our  substance,  we  shall  not  collect  piece-meal  mediately 
from  other  creatures,  as  in  this  world,  the  things  necessary 
for  our  life  and  salvation,  but  shall  have  all  our  salvation 
and  happiness  immediately  from  God  Himself  "  (Brentz). 
"  In  this  life,  we  are  occupied  with  the  knowledge,  love, 
praise  and  worship  of  the  true  God,  but  are  withdrawn  to 
many  other  objects,  and,  in  our  care  for  the  things  per- 
taining to  this  life,  are  very  frequently  called  away  from 
the  care  of  divine  things ;  but  in  the  future  life,  we  shall 
cleave  to  God  without  distraction  (i  Cor.  7  :  35).  Moses, 
Aaron,  and  the  elders  of  the  Israelites  had   seen   God  in 


134  I-  CORINTHIANS.  [xv.  29. 

the  mount  (Ex.  24  :  10),  but  on  descending  from  the 
mount  they  returned  to  secular  occupations,  political 
government,  the  Levitical  rites,  domestic  employments ; 
but,  in  life  everlasting,  those  once  admitted  to  the  sight  of 
God  shall  never  be  withdrawn  to  other  matters  ;  he  who 
has  once  entered  God's  temple  shall  never  go  out  (Rev. 
3  :  12).  In  this  life,  we  have  various  objects  of  delight. 
But  in  life  eternal,  our  pleasure  shall  be  in  God  alone. 
He  will  be  light  to  our  intellect,  rectitude  to  our  will,  a 
peaceful  rest  to  our  affections,  sweet  music  to  our  hearing, 
most  delicious  honey  to  our  taste,  the  perfection  of  beauty 
to  our  sight,  most  fragrant  balm  to  our  nostrils,  and 
highest  pleasure  to  our  touch.  All  that  is  good  or  joyful 
for  which  we  long,  we  shall  find  most  abundantly  in 
Him.  He  will  be  the  end  of  all  our  desires  ;  so  that, 
beyond  and  outside  of  Him,  we  shall  seek  for  nothing. 
'  He  will  be  all  in  all,'  i.  e. :  He  will  shed  upon  all  the 
blessed,  light,  joy,  and  the  fulness  of  all  blessings,  and 
shall  dwell  in  them  forever  (Rev.  21:3  sq.)"  (Gerhard). 

4.    Testimony  to  the  Resurrection  from  the  Practice  and 
Sufferings  of  Christians. 

29-34.  Else  what  shall  they  do  which  are  baptized  for  the  dead  ?  If  the 
dead  are  not  raised  at  all,  why  then  are  they  baptized  for  them  ?  why  do 
we  also  stand  in  jeopardy  every  hour?  I  protest  by  that  glorying  in  you, 
brethren,  which  I  have  in  Christ  Jesus  our  Lord,  I  die  daily.  If  after  the 
manner  of  men  I  fought  with  beasts  at  Ephesus,  what  doth  it  profit  me  ? 
If  the  dead  are  not  raised,  let  us  eat  and  drink,  for  to-morrow  we  die.  Be 
not  deceived  :  Evil  company  doth  corrupt  good  manners.  Awake  up  right- 
eously, and  sin  not ;  for  some  have  no  knowledge  of  God :  I  speak  t/iis  to 
move  you  to  shame. 

Ver.  29.  Else  explained    in    the    next   sentence.     The 

1  Compare,  for  practical  applications,  Luther's  eloquent  exposition 
among  his  most  eloquent  passages  in  Commentary  on  i  Cor.  xv.  above 
cited. 


XV.  30-32-]  BAPTISM  FOR  THE  DEAD.  135 

meaning  is:  "  If  this  be  not  so,"  referring  to  the  entire 
argument  for  the  resurrection.  Baptized  for  the  dead. 
The  Apostle  refers  to  the  custom  whereby  hving  persons 
were  baptized,  in  tlie  place  and  for  the  benefit  of  those 
who  had  died  unbaptized.  Such  vicarious  baptism  is 
mentioned  by  Tertullian,  Chrysostom,  and  Epiphanius. 
This  plain  meaning  of  the  words  has  been  disputed  under 
the  impression  that  the  mention  of  the  practice  without 
rebuke  would  imply  its  endorsement  by  Paul.  But  this 
does  not  necessarily  follow,  as  the  example  in  Matt.  1 2  :  27 ; 
Luke  II  :  19,  shows.  It  would  have  led  the  Apostle 
away  from  his  argument  to  have  refuted  the  principle  un- 
derlying the  practice.  Hence  Calovius  notes  no  less 
than  twenty-three  interpretations,  and  Bengel  says  that 
the  mere  enumeration  of  them  would  fill  an  entire  volume. 
Luther's  interpretation  was  that  it  means  over  the  graves 
of  the  dead,  and  Bengel's,  in  prospect  of  death.  But  the 
Greek  hyper  has  nowhere  such  meaning  in  the  N.  T. 
The  reference  is  here  made  to  a  well-known  practice 
which,  however  erroneous  it  may  have  been,  nevertheless 
confesses  that  the  doctrine  of  the  resurrection  had  a  firm 
hold  upon  those  who  adopted  it.  Even  Christianity  in  a 
diseased  form  confesses  it. 

Ver.  30.  Without  faith  in  the  resurrection,  the  conduct 
of  the  Apostles  and  other  early  Christians  would  have 
been  absolutely  inexplicable.  If  there  be  no  resurrection, 
to  what  end  were  all  their  sacrifices?  (See  ch.  4  :  9-13. 
Comp.  ch.  9:25.) 

Ver.  31.  I  protest,  etc.  Just  as  certainly  as  I  make  a 
boast  of  you  Corinthians,  is  it  that  I  am  dying  daily.  A 
graphic  statement  of  his  sufferings  and  dangers.  (Comp. 
2  Cor.  4:11;   11:23;  Rom.  8  :  36.) 

Ver.  32.  If  after  the  manner  of  men,  i.  e.  :  Without  a 
divine  call,  and  a  divinely  inspired  hope  of  eternal  life, 


136  /•  CORINTHIANS.  [xv.  33,  34. 

viz.  from  merely  human  and  earthly  motives.  I  fought 
with  beasts.  In  the  absence  of  any  record  in  Acts,  and 
with  the  protection  from  such  ordeal  as  Paul  would 
have  enjoyed  from  his  Roman  citizenship,  this  must  be 
regarded  as  a  forcible  description  of  some  great  peril 
which  Paul  experienced  from  the  enemies  of  the  Gospel 
at  Ephesus.  If  the  dead  are  not  raised.  The  argument 
is  greatly  strengthened  by  the  change  which  the  A.  V. 
has  made  in  the  position  of  this  conditional  clause.  The 
thought  is :  If  there  be  no  resurrection,  why  should  we 
not  make  food  and  drink  the  main  and  sole  object  of 
life?     (Comp.  Is.  22  :  13.) 

Ver.  33.  Be  not  deceived  indicates  the  danger  of  infec- 
tion from  materialistic  theories.  Evii  company,  etc. 
Either  a  quotation  from  the  Greek  poet,  Menander,  or  a 
current  proverb  which  Menander  also  uses.  In  Acts 
17  :  28,  Paul  quotes  from  Aratus ;  and,  in  Tit.  1:12,  from 
Epimenides. 

Ver.  34.  Awake  up  righteously,  or  :  "  Become  sober 
as  becometh  those  who  are  righteous."  The  stupor  that 
had  befallen  some,  in  which  the  resurrection  was  ques- 
tioned, he  compares  to  drunkenness.  A  spiritual  stupor 
could  be  the  only  explanation  of  such  procedure.  Some 
have  no  knowledge  of  God.  In  other  words,  they  were 
practical  agnostics.  The  thoughts  of  God  and  claims  of 
God  were  banished  from  their  attention.  They  were 
living  without  God  and  without  hope  (Eph.  2  :  12). 

5.    Tlie  Manner  of  the  Resurrection. 

The  fact  has  been  overwhelmingly  proved.  What 
follows  constitutes  no  argument  to  its  reality  ;  but  only 
answers  objections  urged  because  of  the  inability  of 
opponents  to   understand  the  mode.     Paul  shows  that 


XV.  36.]  THE  RESURRECTION-BODY.  137 

similar  objections  can  be  urged  against  matters  con- 
cerning the  truth  and  reaHty  of  which  the  objector  can 
have  no  doubt,  and  then  proceeds  to  treat  of  the  nature 
of  the  resurrection-body. 

35-58.  But  some  one  will  say,  How  are  the  dead  raised  ?  and  with  what 
manner  of  body  do  they  come  1  Thou  foolish  one,  that  which  thou  thyself 
sowest  is  not  quickened,  except  it  die :  and  that  which  thou  sowest,  thou 
sowest  not  the  body  that  shall  be,  but  a  bare  grain,  it  may  chance  of  wheat, 
or  of  some  other  kind ;  but  God  giveth  it  a  body  even  as  it  pleased  him, 
and  to  each  seed  a  body  of  its  own.  All  flesh  is  not  the  same  flesh :  but  there 
isoneyftj//  of  men,  and  another  flesh  of  beasts,  and  another  flesh  of  birds,  and 
another  of  fishes.  There  are  also  celestial  bodies,  and  bodies  terrestrial :  but 
the  glory  of  the  celestial  is  one,  and  i}a.Q  glory  of  the  terrestrial  is  another. 
There  is  one  glory  of  the  sun,  and  another  glory  of  the  moon,  and  another 
glory  of  stars  ;  for  one  star  differeth  from  another  star  in  glory.  So  also  is  the 
resurrection  of  the  dead.  It  is  sown  in  corruption  ;  it  is  raised  in  incorrup- 
tion :  it  is  sown  in  dishonour ;  it  is  raised  in  glory :  it  is  sown  in  weakness ; 
it  is  raised  in  power  :  it  is  sown  a  natural  body ;  it  is  raised  a  spiritual  body. 
If  there  is  a  natural  body,  there  is  also  a  spiritual  body.  So  also  it  is  written, 
The  first  man  Adam  became  a  living  soul.  The  last  Adam  became  a  life- 
giving  spirit.  Ilowbeit  that  is  not  first  which  is  spiritual,  but  that  which  is 
natural ;  then  that  which  is  spiritual.  The  first  man  is  of  the  earth,  earthy : 
the  second  man  is  of  heaven.  As  is  the  earthy,  such  are  they  also  that  are 
earthy :  and,  as  is  the  heavenly,  such  are  they  also  that  are  heavenly.  And 
as  we  have  borne  the  image  of  the  earthy,  we  shall  a'  .0  bear  the  image  of 
the  heavenly. 

Now  this  I  say,  brethren,  that  flesh  and  blood  cannot  inherit  the  kingdom 
of  God;  neither  doth  corruption  inherit  incorruption.  Behold,  I  tell  you  a 
mystery :  We  shall  not  all  sleep,  but  we  shall  all  be  changed,  in  a  moment, 
in  the  twinkling  of  an  eye,  at  the  last  trump  :  for  the  trumpet  shall  sound, 
and  the  dead  shall  be  raised  incorruptible,  and  we  shall  be  changed.  For 
this  corruptible  must  put  on  incorruption,  and  this  mortal  must  put  on  im- 
mortality. But  when  this  corruptible  shall  have  put  on  incorruption,  and 
this  mortal  shall  have  put  on  immortality,  then  shall  come  to  pass  the  say- 
ing that  is  written,  Death  is  swallowed  up  in  victory.  O  death,  where  is 
thy  victory .'  O  death,  where  is  thy  sting  ?  The  sting  of  death  is  sin ;  and 
the  power  of  sin  is  the  law:  but  thanks  be  to  God,  which  giveth  us  the  vic- 
tory through  our  Lord  Jesus  Christ.  Wherefore,  my  beloved  brethren,  be 
ye  stedfast,  unmoveable,  always  abounding  in  the  work  of  the  Lord,  foras- 
much as  ye  know  that  your  lal)our  is  not  vain  in  the  Lord. 

Ver.  36.  Thou  foolish  one.     A  much  milder  word  than 


138  /.  CORINTHIANS.  [xv.  37-39. 

in  Matt.  5  :  22.  Here  simply  :  One  who  does  not  stop  to 
reflect.  That  which  thou  thyself  sowest.  The  thought 
is :  Every  farmer  knows  better  than  that.  He  expects 
his  harvest  only  through  the  death  and  corruption  of  the 
grain  which  he  sows.  Our  Lord  had  previously  used  the 
same  illustration  (John  12  :  24).  Life  out  of  death  is  the 
condition  of  all  life  in  this  transitory  Avorld. 

Ver.  37.  Not  the  body  that  shall  be.  The  plant  which 
springs  from  the  seed  is  not  a  precise  reproduction  of  the 
seed.  The  apple-tree  is  more  than  the  apple-seed,  and 
the  oak  is  more  than  the  acorn.  Even  the  grain  that  is 
reaped  is  not  in  every  respect  the  same  as  that  which  is 
sown.  Modifications  from  occult  causes  constantly  ap- 
pear. So  the  resurrection-body,  while  identical  with  that 
which  is  buried,  has  new  properties.  It  is  the  same,  and 
yet  is  not  the  same.  But  a  bare  grain,  i.  e.  without  a 
plant,  as  a  body.  "  Not  yet  clothed  with  the  body  which 
shall  be.  (Comp.  2  Cor.  5  :  3.)"  (Ellicott.)  Only  a 
grain  of  wheat  when  sown  ;  not  the  stalk,  with  the  ripened 
head,  that  is  to  be  swayed  by  next  summer's  breezes. 

Ver.  38.  God  giveth  it  a  body,  '  lc.  Why  is  it  that, 
with  all  these  variations,  the  identity  of  the  species  is  pre- 
served ?  Why  does  the  grain  of  wheat  yield  wheat  and 
not  grapes  or  oranges?  Simply  because  God  has  so 
arranged  from  the  beginning  (Gen.  i  :  11).  But  if  this 
is  God's  order  with  respect  to  herbs  and  fruits,  what 
difficulty  can  there  be  in  the  way  of  His  doing  the 
same  with  our  bodies  if  He  should  so  will  it?  That  He 
has  so  willed  has  been  proved  in  the  preceding  paragraph. 

Ver.  39.  All  flesh  is  not  the  same  flesh,  etc.  "  By 
these  words,  he  means  to  teach  that  as  diverse  species 
unite  in  one  common  genus,  and  nevertheless  differ 
according  to  external  accidents  in  specific  form  ;  so,  after 
the  resurrection,  the  bodies  of  men  will  be  equal,  in  that 


XV.  40-43]  THE  KESUKRECriON-BODY.  139 

they  will  all  be  human  bodies,  but  that  there  will  be  the 
greatest  difference  in  external  brightness  and  glory " 
(Baldwin).  Another  of  fishes.  If  the  eating  of  flesh  be 
unlawful  at  any  season  of  the  year,  then  fish  must  also  be 
proscribed,  since  fish  are  here  called  flesh. 

Ver.  40.  Celestial  bodies.  The  word  "  body  "  should 
not  be  used  here  with  absolute  literalness.  It  may  denote 
the  form  which  an  angel  assumes  for  some  communica- 
tion with  man,  or  the  glorified  bodies  of  saints;  e.  g.  as 
seen  at  the  Transfiguration  (Matt.  17  :  3)  ;  or  hereafter  to 
be  seen  at  the  resurrection.  Terrestrial,  viz.  those  of  be- 
lievers in  this  life.  The  terrestrial  bodies  of  believers  are 
temples  of  the  Holy  Ghost  (ch.  6  :  19),  and  have,  therefore, 
a  peculiar  glory.  The  thought  suggested  is  both  that 
each  body  will  have  a  peculiar  glory  in  this  life  and  in  the 
life  to  come,  and  that  in  the  world  to  come  there  will  be 
.  distinctions  among  the  glorified.  Ver.  40  we  believe 
refers  to  the  difference  between  earthly  and  heavenly 
conditions,  and  ver.  41  to  the  difference  between  different 
bodies  within  the  same  heavenly  sphere. 

Ver.  42.  It  is  sown.  "  A  delightful  word  in  place  of 
burial  "  (Benc;el).  "  The  sowing  is  man's  act ;  but  the 
raising  is  God's  act,  corresponding  to  the  antithesis  of 
*  thou  '  in  ver.  36,  and  *  God  '  in  ver.  38  "  (Meyer). 

Ver.  43.  In  dishonour,  i.  e.  marred,  disfigured,  rendered 
loathsome,  so  as  to  compel  even  those  who  cherish  it  most 
to  hide  it  from  their  sight.  Called,  in  Phil.  3:  21,  "the 
body  of  oui  humiliation."  In  glory,  such  as  that  in  which 
Moses  and  Elias  appeared  at  the  Transfiguration.  In 
weakness.  All  power  has  vanished  from  a  dead  body. 
It  cannot  resist  corruption,  or  the  violence  of  men  or 
beasts  ;  neither  can  it  perform  any  act.  In  power.  The 
agility  and  strength  of  resurrection  bodies,  surpassing  that 
even  of  the  body  in   this  life.     "  So  strong  that  with  a 


I40  /•  CORINTHIANS.  [xv.  44. 

finger  it  will  carry  this  church,  and  with  a  toe  overthrow  a 
tower,  and  will  play  with  a  large  mountain  as  children  do 
at  ball,  and  in  an  instant  leap  to  the  clouds  or  go  a  hun- 
dred miles"  (Luther). 

Ver.  44.  A  natural  body.  Lit. :  "  A  physical  body,  or 
body  pervaded  by,  or  adapted  to  the  uses  of  the  soul." 
For  the  distinction  between  the  natural  {^psychical)  and 
the  .spiritual,  see  note  on  ch.  2  :  14.  In  general  the 
natural  body  is  one  adapted  to  the  necessities  of  the 
present  life.  The  spiritual  body  is  one,  not  only  more 
completely  under  the  control  of  the  spirit,  or  the  higher 
part  of  man's  nature,  but  also  one  that  is  peculiarly  fitted 
for  the  higher  life  into  which  the  spirit,  unencumbered 
by  present  temptations,  has  entered.  But  the  natural 
body  and  the  spiritual  body  are  identical,  only  with  the 
exception  that  the  latter  has  received  new  and  higher 
properties.  The  relation  is  the  same,  as  that  between  the 
old  man  and  the  new  man  (Eph.  4:  22,  24),  or  between 
the  old  and  the  new  heart  (Ez.  11  :  19;  18  :  31).  Nothing 
more,  however,  must  be  afifirmed  of  the  identity  of  the 
resurrection-body  with  that  of  this  life  than  that  which 
is  essential  to  the  conception  of  the  identity  of  the  body 
of  the  mature  man  with  that  of  the  infancy  in  which  it 
began.  In  neither  case  can  this  be  atomistic  or  numer- 
ical identity.  In  both  cases,  the  bodily  organism  is  a 
correct  expression  of  the  informing  spirit.  The  person- 
ality is  enstamped  upon  the  body,  and  acts  through  it 
upon  the  external  world.  But  this  does  not  exhaust  the 
mystery.  Even  granting  that  the  atoms  as  placed  in  the 
tomb,  and  gradually  resolved  into  dust,  are  taken  up  into 
new  organic  forms,  first  through  the  functions  of  vege- 
table, and  then  of  animal  life,  the  Scripture  references  to 
the  graves  of  believers  are  too  explicit  to  admit  of  any 
doubt,  that  there  is  a  certain  localization  of  that  from 


XV.  45-]  THE  SPIRITUAL  BODY.  141 

which,  in  ordinary  cases,  God  shall,  by  a  new  act,  restore 
to  the  soul  its  body,  and  endow  it  with  new  functions. 
We  need  not  be  troubled  by  the  difficulties  that  may  be 
suggested.  These  we  shall  find  everywhere,  not  only  in 
revelation,  but  even  in  Nature.  "  The  resurrection-body, 
however,  will  be  spiritual,  i.  e.  not  an  ethereal  body, 
which  the  antithesis  of  psychical  forbids  ;  but  a  spiritual 
body,  inasmuch  as  the  spirit,  the  power  of  the  super- 
sensuous,  eternal  life,  in  which  the  Holy  Spirit  carries  on 
the  work  of  regeneration  and  sanctification  (Rom.  8:16, 
17),  will  be  its  life-principle,  and  the  determining  element 
of  its  whole  nature  "  (Mever).  If  there  is  a  natural 
body,  there  is  also  a  spiritual,  i.  e.  the  reality  of  the  one 
is  just  as  certain  as  that  of  the  other.  The  latter  is  even 
more  real ;  for  it  is  changeless.  In  the  Greek,  the  em- 
phasis is  on  the  word  "  is  "  in  each  clause. 

Ver.  45.  It  is  written.  This  applies  only  to  the  first 
sentence,  which  is  quoted  from  Gen.  2  :  7.  Two  contrasts 
are  here  made.  One,  between  "  soul  "  and  "  spirit  "  ; 
the  other,  between  "  living  "  and  "  quickening."  In  say- 
ing that  Adam  was  made  "  a  soul,"  there  is  no  absolute 
denial  that  he  was  also  a  spirit.  (See  note  on  ch.  2  :  14.) 
But  in  Adam,  the  soul  predominated,  and  the  spiritual 
life  was  present  only  in  its  primitive  form.  Even  in  the 
state  of  original  innocency,  his  bodily  capacities  related 
to  the  wants  of  the  present  life,  and  not  to  those  of  the 
world  to  come.  The  last  Adam,  i.  e.  Christ,  as  the  second 
Head  of  the  race.  (Comp.  above  ver.  22  ;  Rom.  5  :  14  sq.) 
He  became  a  life=giving  spirit,  through  the  personal 
union,  whereby  Divine  power  was  communicated  to  His 
humanity.  This  Divine  power  was  especially  exercised 
in  His  resurrection,  which  thenceforth  became  the  source 
of  spiritual  life  to  all  in  Christ  (John  14:19;  Rom.  6  :  8-10  ; 
8  :  11).     Thus,  through  Christ,  man  becomes  far  more  than 


142  r-  CORINTHIANS.  [xv.  46-48. 

he  could  ever  have  become  through  Adam  in  his  in- 
nocency, 

Ver.  46.  First   the    natural,    then    the   spiritual.     A 

statement  of  a  principle.  God's  law  of  development. 
The  psychical  life  is,  in  a  sense,  the  basis  of  the  spiritual. 
In  the  order  of  growth,  first  the  body  is  developed,  then 
the  soul,  i.  e.  man's  merely  intellectual,  emotional,  and 
volitional  nature,  and  then  the  spirit,  whereby  he  com- 
munes with  God  and  reaches  forth  towards  the  eternal 
world.  In  accordance  with  this  law,  whereby  generation 
precedes  regeneration,  the  psychical  body  precedes  the 
spiritual. 

Ver.  47.  Is  of  the  earth.  The  reference  is  to  the  origin 
of  Adam's  body.  Earthy.  Adapted  only  to  earthly 
conditions,  even  in  a  sinless  world.  No  support  can  be 
found  here  for  the  statement  that  Adam's  body  was 
originally  mortal,  but  had  potential  or  possible  immor- 
tality. The  original  state  was  only  the  basis,  from  which 
the  higher  spiritual  nature  would  have  grown  to  maturity, 
if  sin  had  not  intervened  and  brought  mortality.  Of 
heaven.  This  does  not  deny  that  Christ,  like  Adam,  had 
a  body  of  the  earth,  earthy  ;  but  it  declares  that  this 
body  was  pervaded  by  new,  heavenly,  and  divine  prop- 
erties, belonging  to  the  Divine  Person  whose  home  was 
in  the  bosom  of  the  Father,  who  abode  and  abides  to  all 
eternity  within  it. 

Ver.  48.  As  is  the  earthy.  Nothing  can  rise  higher 
than  its  source.  The  most  complete  product  of  a  purely 
earthly  development  can  never  transcend  the  condition 
of  Adam.  Even  were  there  no  sin,  that  which  is  born  of 
the  flesh  is  flesh  (John  3  :  6).  As  is  the  heavenly.  The 
sharers  in  Christ's  divine  life  must  become  partakers  of 
all  its  blessings.  Death  must  vanish,  where  heavenly 
spirits  dwell,  even  though  they  sojourn  in  earthly  bodies. 


XV.  49,  50-]  THE  KESUKRECTION-BODY.  143 

As  the  body  shares  in  the  properties  of  the  soul  that 
animates  it,  so  the  human  spirit  shares  in  the  heavenly 
gifts  and  graces  of  the  Holy  Spirit  energizing  it,  and  of 
the  Son  of  God  Himself  with  whom  it  is  mystically  united 
(Gal.  2  :  20;  John  15  :  5). 

Ver.  49.  As  we  have  borne  the  image  of  the  earthly, 
i.  e.  our  entire  inheritance  from  Adam,  both  in  its  essen- 
tial features  that  remain  over  from  the  Fall,  and  in  its 
accidental  one,  viz.  sin  and  all  its  consequences.  The 
image  of  the  heavenly,  i.  e.  :  We  shall  share  in  all  that 
Christ  is  in  His  heavenly  glory  (John  17:24;  i  John 
3:2;  Rom.  8:18,  29).  Instead  of  we  shall  also  bear, 
the  best  MSS.  have  "  let  us  bear,"  but  good  authority 
has  this  text.  If  the  other  reading  be  adopted,  it  means 
that  we  should  receive  in  faith  and  with  joy  this  assurance 
of  our  future  glory. 

Ver.  50.  Flesh  and  blood.  (See  note  on  Matt.  16  :  17.) 
A  repetition  of  the  thought  of  ver.  48.  The  earthly 
cannot  develop  into  the  heavenly.  The  heavenly  must 
first  enter  into  the  earthly  and  transform  it.  The  mean- 
ing is  not  that  our  heavenly  bodies  will  be  without  flesh 
and  blood,  since  this  is  abundantly  disproved  by  the 
nature  of  Christ's  post-resurrection  body  (Luke  24  :  39, 
43) ;  but  that  in  order  to  enter  heaven,  these  bodies 
must  acquire  new  properties.  LUTHER  throws  emphasis 
on  the  fact  that  the  reference  here  is  not  directly  to 
the  resurrection,  but  to  entrance  into  the  Kingdom. 
"  Understand  here  flesh  and  blood  in  the  condition  in 
which  they  now  are  ;  for  our  flesh  shall  be  partaker  of  the 
glory  of  God,  but  only  as  renewed  and  quickened  by  the 
Spirit  of  Christ  "  (Calvin).  Neither  doth  corruption  in= 
herit.  Flesh  and  blood,  even  though  incorrupt,  would 
not,  according  to  vers.  45,47,  be  adapted,  without  change, 
to    the  conditions  of  the  spiritual    life   of  the    world  to 


144  ^-  CORINTHIANS.  [xv.  51-54. 

come.  But  flesh  and  blood  are  no  longer  incorrupt,  and 
hence  their  want  of  adaptation  to  the  future  world  is 
still  more  evident.  In  order  to  receive  the  incorruptible, 
flesh  and  blood  must  be  raised  above  the  domain  of  the 
corruptible. 

Ver.  51.  A  mystery.  A  truth  which  man  can  never 
discover  by  his  reasbn  ;  one  that  must  remain  forever  un- 
known, except  by  a  special  revelation  of  God.  For  ex- 
amples how  the  natural  man  regards  the  doctrine  of  the 
resurrection,  see  Acts  17  :  18,  32  ;  24  :  21  ;  26  :  23,  24. 
We  shall  not  all  sleep.  Not  all  believers  shall  await  in 
their  graves  the  summons  to  the  Kingdom.  Some  shall 
be  alive  on  the  earth  when  the  Lord  returns.  But  their 
bodies  shall  undergo  a  change  identical  with  that  which 
occurs  in  the  bodies  that  are  raised. 

Ver.  52.  The  suddenness  of  the  change,  leaving  no 
time  for  any  passage  of  the  living  through  death  again  to 
life,  is  expressed  by  the  double  expression,  in  a  moment, 
in  the  twinkling  of  an  eye.  At  the  last  trump,  viz.  at 
the  Divine  summons  which  is  to  conclude  the  present 
order  of  things,  and,  therefore,  called  "  the  last."  (Comp. 
Matt.  24  :  31  ;  i  Thess.  4  :  16.)  Be  raised  incorruptible, 
i.  e.  be  given  bodies  that  are  without  the  possibility  of 
any  change.  We,  i.  e.  all  of  us;  the  dead,  with  resurrec- 
tion-bodies, and  the  living,  with  their  bodies  suddenly 
endowed  with  all  the  properties  of  those  that  have  been 
raised  from  death. 

Ver.  53.  Everything  corruptible  and  mortal  in  our 
bodies  shall  vanish. 

Ver.  54.  The  prophecy  to  be  fulfilled  is  a  combination 
of  Is.  25  :  8,  with  Hos.  13  :  14.  The  freeness  of  the 
rendering,  be  it  remembered,  is  under  the  guidance  of  the 
Holy  Spirit,  and  thus  affords  a  divinely  inspired  applica- 
tion of  the  leadincf  thoughts  of  those  texLs.     These  texts 


XX.  56-58.]  THE  VICTORY.  145 

in  R.  V.  read  :  "  He  hath  swallowed  up  death  forever  " 
(Is.  25  :  8).  "O  death,  where  are  thy  plagues?  O  grave, 
where  is  thy  destruction?"  (Hos.  13  :  14).  "I  certainly 
think  that  he  did  not  mean  to  quote  the  prophet  as  a 
witness,  but  that  he  only  in  passing  adapted  a  sentence 
received  in  common  usage,  to  his  argument "  (Calvin). 
It  is  the  note  of  triumph  over  death  that  he  here  sounds. 
To  the  believer  in  this  life,  the  fulfilment  of  all  that  is 
here  said  has  been  begun.  Its  completion  comes  with 
the  resurrection. 

Ver,  56.  The  sting  of  death  is  sin.  The  scorpion  can 
inflict  death  only  by  its  sting.  Death  cannot  harm  where 
there  is  no  sin.  Sin  alone,  therefore,  subjects  us  to  the 
power  of  death.  When  all  sin  is  gone,  death's  work  is 
done,  and  its  reign  is  over.  The  power  of  sin  is  the  law. 
This  thought  Paul  has  expanded  in  Rom.  7  :  7-13.  It 
IS  the  oflfice  of  the  law  to  pass  sentence  of  death  upon 
the  guilty  (Gal.  3  :  10).  The  crushing  blow  that  over- 
comes the  sinner  is  the  consciousness  that  he  is  beneath 
the  wrath  of  God. 

-  Ver.  57.  The  victory  through  our  Lord  Jesus  Christ. 
Because  He  has  perfectly  fulfilled  the  law  for  us,  and  all 
its  condemning  power  is  destroyed.  This  is  the  great 
theme  of  the  Epistle  to  the  Romans,  especially  Rom. 
8  :  1-4.  With  the  law  satisfied,  death  is  abolished 
(2  Tim.  I  :  10). 

Ver.  58.  Now  comes  the  practical  application.  The 
resemblance  to  the  Ninetieth  Psalm,  treating  of  God 
as  man's  refuge  from  death,  is  striking,  in  the  fact  that 
the  closing  verse  of  that  Psalm  and  this  chapter  concern- 
ing the  resurrection  are  very  similar.  He  urges  to  firm- 
ness and  patience  in  the  Christian  profession,  in  view  of 
the  absolute  certainty  of  the  resurrection  from  the  dead, 
and  the  blessed  future,  with  body  and  soul  reunited,  that 
10 


146  /.  CORINTHIANS.  [xv.  58. 

awaits  every  child  of  God.  He  does  not  console  them 
with  mere  hopes.  He  says  :  "  Inasmuch  as  ye  knoivy 
Though  there  be  labour,  i.  e.  work  unto  extreme  weari- 
ness, it  is  nothing  compared  to  the  reward.  Men  may  not 
recognize  it  here,  and  life  may  seem  a  failure.  But  only 
wait,  and  you  shall  find  that  every  effort  made  in  Christ's 
name  shall  not  be  in  vain.  How  can  Christians,  whether 
ministers  or  laymen,  men  or  women,  with  this  chapter 
before  them,  lament  that  they  are  are  not  appreciated 
and  their  labor  not  recognized?     (Comp.  i  Tim.  5  :  25.) 


PART  V. 

CONCLUDING  DIRECTIONS  (Ch,  i6). 

I.    TJic  Collection. 

1-4.  Now  concerning  the  collection  for  the  saints,  as  I  gave  order  to 
the  churches  of  Galatia,  so  also  do  ye.  Upon  the  first  day  of  the  week 
let  each  one  of  you  lay  by  him  in  store,  as  he  may  prosper,  that  no  col- 
lections be  made  when  I  come.  And  when  I  arrive,  whomsoever  ye  shall 
approve  by  letters,  them  will  I  send  to  carry  your  bounty  unto  Jerusalem  : 
and  if  it  be  meet  for  me  to  go  also  they  shall  go  with  me. 

The  greatest  of  theologians,  the  profoundest  of  think- 
ers, the  most  skilful  and  conclusive  of  reasoners,  the  most 
aggressive  of  missionaries,  combined  with  these  distinc- 
tions the  highest  qualities  as  an  organizer  and  as  a 
thoroughly  practical  business  man.  The  most  careful 
attention  to  details  and  the  most  exquisite  tact  are  dis- 
played in  his  conduct  of  the  measures  needed  to  supply 
the  wants  of  the  impoverished  Christians  at  Jerusalem. 
As  a  minister  of  the  Gospel  and  even  an  Apostle,  he  did 
not  hesitate  to  undertake,  when  the  call  was  pressing, 
what  maybe  regarded  as  the  secular  side  of  church  work  ; 
and  to  whatever  he  undertook,  he  devoted  himself  with 
all  the  concentration  of  energy,  persistency  of  purpose, 
and  earnest  thought,  that  distinguished  him  in  other 
spheres.  His  faith  in  no  way  paralyzed,  but  only  stim- 
ulated his  attention  to  system  and  close  study  of  the 
adaptability  of  various  plans  to  the  attainment  of  his  end. 
Every  plan  of  Paul  is  flexible,  and  seeks  to  adapt  itself 

147 


148  /.  CORINTHIANS.  [xvi.  i,  2. 

to  circumstances  of  time  and  place,  and  the  peculiarities 
of  those  with  whom  he  has  to  deal. 

Ver.  I.  The  collection  for  the  saints.  Similar  collec- 
tions are  mentioned  in  Rom.  1 5  :  26  ;  2  Cor.  9  :  i  sqq.  ; 
Acts  24:17.  The  appeal  is  made,  not  simply  because 
their  poverty  was  extreme,  but  because  those  in  such 
extremity  were  brethren  in  Christ.  In  Rom.  15  :  26,  they 
are  designated  as  "  the  poor  among  the  saints."  From 
the  first  accounts  of  the  church  at  Jerusalem,  mention 
is  made  of  a  considerable  number  of  poor  persons  among 
its  members.  The  communistic  plan  of  Acts  4  :  34-37, 
was  a  mere  temporary  arrangement,  which  was  not  suc- 
cessful very  long.  Local  famines,  political  agitations,  and 
the  proscription  of  Christian  laborers  and  salesmen  by 
the  Jews,  probably  all  contributed  their  share  to  the 
destitution.  As  I  gave  order  to  the  churches  of  Qalatia. 
Paul  shortly  after  this  reminded  the  Galatians  (Gal.  2  :  10) 
of  the  pledge  he  had  made,  that  the  poor  at  Jerusalem 
should  be  helped.  The  allusion  here  is  probably  to  some 
more  specific  instructions  of  which  we  have  no  record. 
Here  we  find  an  evidence  of  Paul's  tact.  "  He  proposes 
the  Galatians  as  an  example  to  the  Corinthians,  the 
Corinthians  to  the  Macedonians,  the  Corinthians  and 
Macedonians  to  the  Romans  (2  Cor.  9:2;  Rom.  15  :  26). 
There  is  great  force  in  examples"  (Bengel). 

Ver.  2.  Upon  the  first  day  of  the  week.  This  shows 
that  the  Lord's  day  was  already  observed  for  the  assem- 
blies of  Christians.  (Comp.  Rev.  i  :  10.)  "  If  a  man  every 
Lord's  day  has  laid  by  something,  he  is  likely  to  have 
collected  more  than  one  would  have  given  at  once " 
(Bengel).  Let  each  one.  This  admits  of  no  exceptions. 
The  poorest,  if  he  have  anything,  is  expected  as  well  as 
the  richest  to  contribute  something,  according  to  his 
means.     That  no  collections  be  made.     This  is  a  pledge, 


XVI.  3.  4]  PAUL,  AS  A  BUSINESS  MAN.  149 

that,  if  the  plan  he  suggests  be  adopted,  they  may  be 
assured  that  he  will  not  urge  upon  them  any  personal 
appeal.  Otherwise,  they  might  excuse  their  remissness, 
by  the  plea  that  they  would  have  to  give,  at  any  rate,  on 
P^aul's  arrival.  "  No,"  he  says,  "  my  word  stands  for  it, 
that,  if  you  adopt  this  plan,  you  shall  not  be  asked  for  a 
cent  when  I  reach  you." 

Ver,  3.  Whomsoever  ye  shall  approve  by  letters. 
Paul  is  unwilling  personally  to  transmit  or  carry  the 
funds.  The  factional  prejudices  at  Corinth  might  lead 
tea  misunderstanding  and  interfere  with  his  work  as  a 
preacher  of  the  Gospel,  if  the  immediate  handling  of  the 
funds  were  entrusted  to  him.  Let  the  Corinthians  choose 
their  own  treasurer  of  the  fund,  and  almoners  to  carry  it 
to  the  destitute.  Paul  wants  the  direct  administration 
of  the  business  interests  of  the  Church  to  be  in  the 
hands  of  laymen,  selected  by  the  congregations,  upon 
whose  time  and  experience  they  have  just  as  much  claim 
as  they  have  upon  that  of  pastors.  That  there  was  no 
lack  of  business  talent  in  the  Corinthian  Church,  is  man- 
ifest from  the  fact,  that  the  treasurer  of  the  city  of 
Corinth  •  belonged  to  the  congregation  (Rom.  16  :  23). 
Paul  further  requires  that  those  chosen  to  distribute  the 
fund  should  have  written  endorsements  and  vouchers. 
When  he  comes  to  business,  nothing  is  at  loose  ends. 
So  in  Rom.  15  :  28,  he  informs  the  Romans  that  he 
must  see  to  it,  that  these  contributions  of  the  Corin- 
thians are  not  only  conveyed,  but  that  they  are  in  due 
form  receipted.  The  margin  has :  "  Them  will  I  send 
with  letters  ;  "  i.  e.  the  Apostle  would  give  them  a  written 
certificate,  of  their  appointment. 

Ver.  4.  If  it  be  meet  for  me,  i.  e.  :  If  the  collection  be 
such  that  it  is  worth  while  for  the  Apostle  to  travel  to 
Jerusalem  on  such  an  errand.     "  A  just  estimate   of  self 


150  /•  CORINTHIANS.  [xvi.  5-8, 

is  not  pride  (2  Cor.  i  :  19) "  (Bengel).  The  Epistle  to 
the  Romans,  written  later  from  Corinth,  declares  the 
Apostle's  purpose  to  go  to  Jerusalem,  and,  therefore, 
shows  that  his  hopes  concerning  the  collection  had  been 
realized.  That  the  purpose  was  carried  out,  we  read  in 
the  Book  of  Acts.     (See  Acts  24  :  17.) 

The  plan  proposed  by  Paul  for  the  collection  at  Corinth 
cannot  be  urged  as  an  absolute  law  for  all  church  collec- 
tions. It  was  the  plan  which  Paul  believed  would  work 
best  in  the  peculiar  circumstances  of  that  church.  But 
when  the  liberality  of  the  Corinthians  has  been  called 
forth,  he  finds  it  necessary,  in  appealing  to  the  Romans, 
only  to  mention  the  necessity,  and  to  state  what  the 
Corinthians  have  done. 

2.  His  Approaching  Visit. 

5-9.  But  I  will  come  unto  you,  when  I  shall  have  passed  through  Mace- 
donia; for  I  do  pass  through  Macedonia;  but  with  you  it  may  be  that  I 
shall  abide,  or  even  winter,  that  ye  may  set  me  forward  on  my  journey 
whithersoever  I  go.  For  I  do  not  wish  to  see  you  now  by  the  way  ;  for  I 
hope  to  tarry  a  while  with  you,  if  the  Lord  permit.  But  I  will  tarry  at 
Ephesus  until  Pentecost ;  for  a  great  door  and  effectual  is  opened  unto  me 
and  there  are  many  adversaries. 

Vers.  5-8.  When  I  shall  have  passed.  The  confusion 
in  the  Church  at  Corinth  had  induced  him  to  change  his 
plans.  He  had  intended  to  go  to  Macedonia  by  way  of 
Corinth  (2  Cor.  i  :  15,  16).  But  under  the  circumstances, 
he  deems  it  better  to  keep  at  a  distance  for  some  time 
(2  Cor.  I  :  23  ;  2  ;  i  ;  12  :  20),  in  order  that  this  Epistle 
may  be  maturely  considered  and  do  its  work  (2  Cor. 
7  :  8-12  ;  13  :  10).  Hence  he  proposes  to  go  to  Corinth 
by  way  of  Macedonia.  His  words  in  ver.  7  are  strong, 
and  seemingly  severe  :  I  do  not  wish  to  see  you  now  by 
the  way.     But  it  must  be  remembered  that  of  the  one 


XVI.  s-S.]  THE  GREAT  DOOR.  151 

reasons  of  the  change,  is  also  that  his  visit  may  not  be  a 
hurried  one,  but  that  when  he  does  reach  Corinth,  he 
may  have  ample  time  to  personally  correct  all  wrongs 
and  conciliate  all  differences  in  the  Church.  A  brief  visit 
might  do  only  injury.  Paul  thinks  of  all  these  things. 
If  the  Lord  permit.  All  his  plans  are  liable  to  change 
according  to  circumstances  ;  since  he  regards  these  as 
determined  by  God's  will.  Ver.  8.  I  will  tarry  at  Ephesus. 
Hence  the  note  at  the  close  of  the  Epistle,  stating  that 
it  was  written  at  Philippi,  is  incorrect.  Ver.  9.  A  great 
door.  A  peculiar  opportunity.  The  time  was  most 
propitious  for  preaching  the  Gospel.  (Comp.  Acts 
14  :  27  ;  2  Cor.  2:12;  Col.  4:3;  Rev.  3  :  8.)  For  the 
fact,  see  Acts  19  :  17-20.  Effectual.  The  Greek  word 
is  of  the  same  origin  as  '*  energetic,"  and  means,  there- 
fore, "  a  door  through  which  the  energy  of  the  Gospel  is 
communicated,"  a  sphere  in  which  there  is  both  work 
and  promise  of  great  results.  In  Heb.  4  :  12  it  is  trans- 
lated "  powerful."  Many  adversaries.  Read  the  entire 
nineteenth  chapter  of  Acts,  if  you  would  understand  the 
allusion.  Paul  knew  well  that  he  was  not  to  permanently 
suppress  them  (Acts  20  .  29,  30).  But  the  presence  of 
opponents  was,  in  Paul's  mind,  no  reason  why  he  should 
change  his  field  of  labor,  as  it  is  sometimes  urged  by 
pastors  of  to-day.  On  the  contrary,  the  number  and 
strength  of  the  adversaries  was  only  an  additional  in- 
ducement for  him  to  remain.  The  soldier  of  the  cross 
must  not  always  avoid  battle. 

3.  Concerning  Certain  Ministers  of  tJic   Word. 

10-12.  Now  if  Timothy  come,  see  that  he  be  with  you  without  fear;  for 
he  worketh  the  work  of  the  Lord,  as  I  also  do  :  let  no  man  therefore 
despise  him.  But  set  him  forward  on  his  journey  in  peace,  that  he  may 
come  unto    me :  for   I  expect   him  with    the   brethren.     But  as  touching 


152  /.   CORINTHIANS.  [xvi.  10-12. 

Apollos  the  brother,  I  besought  him  much  to  come  unto  you  with  the 
brethren  :  and  it  was  not  all  his  will  to  come  now;  but  he  will  come  when 
he  shall  have  opportunity. 

Ver.  10.  Without  fear.  Alluding  to  Timothy's  well- 
known  constitutional  timidity.  It  was  a  number  of 
years  later,  that  Paul  enjoined  Timothy  :  "  Let  no  man 
despise  thy  youth  "  (iTim.4  :  12).  Paul  had  commended 
Timothy  before  in  this  epistle  (ch.  4  :  17).  The  Corin- 
thians are  here  enjoined  to  do  everything  to  encourage 
him,  and  to  sustain  him  in  asserting  his  divine  call  to  the 
work.  As  I  also  do.  This  is  intended  to  emphasize 
Timothy's  authority.  Regard  not  the  person,  but  the 
work;  not  his  age,  but  his  office.  He  is  just  as  truly 
divinely-appointed  as  I  am.  His  words  are  to  be  heard, 
and  his  efforts  received,  just  as  you  would  mine. 

Vcr.  1 1.  Let  him  forward  on  his  Journey.  His  mission 
to  Corinth  was  only  temporary.  Having  been  sent  by 
way  of  Macedonia  (Acts  19  :  22),  he  arrived  at  Corinth, 
after  this  Epistle,  forwarded  by  other  messengers,  and  a 
shorter  route,  reached  there,  and  is  to  return  with  them 
directly  to  Ephesus.  In  peace,  i.  e. :  Do  not  allow  his 
name  to  be  involved  in  your  miserable  Corinthian 
quarrels. 

Ver.  12  shows  that  differences  of  opinion  concerning 
the  policy  to  be  pursued  in  particular  cases,  were  found 
even  among  the  leaders  in  the  Apostolic  Church.  Paul 
thought  that  if  Apollos  would  go  to  Corinth,  the  factions 
that  attempted  to  array  their  names  against  each  other 
would  soon  disappear.  But  Apollos  had  his  reasons  for 
declining.  The  second  clause  of  the  verse  renders  it 
possible  that  he  felt  at  the  tim'e  that  the  obligation  of 
his  present  labor,  was  too  strong  to  admit  of  his  depart- 
ure. The  entire  harmony  of  spirit  between  the  two,  is 
clearly  read  in  these  words. 


XVI.  ij,  14.]  FIVE  RULES.  153 

4.  Exhortations. 

13,  14.  Watch  ye,  stand  fast  in  the  faith,  quit  you  Uke  men,  be  strong. 
Let  all  that  ye  do  be  done  in  love. 

Five  rules  for  the  Christian  Hfe  :  i.  Forget  not  your 
danger;  but  guard  against  Satan,  the  world,  the  flesh. 
Recall  your  sins  and  infirmities,  and  examine  yourselves 
as  to  how  the  battle  within  progresses.  2.  Live  in  the 
light  of  the  unseen  and  invisible,  and  regard  not  the  in- 
vitations of  that  which  dazzles  the  sight  and  charms  the 
senses.  Above  all,  cleave  to  Christ,  and  abide  in  Him 
as  the  most  substantial  of  all  realities.  3.  Fight  your 
spiritual  enemies  with  the  weapons  God  has  furnished. 
Be  not  dismayed  by  their  power  or  number  ;  but  hold 
your  ground.  4.  Exert  your  divinely  given  spiritual 
powers  in  every  duty  God  has  laid  upon  you.  5.  Do  not 
forget  the  thirteenth  chapter  of  this  Epistle. 

These  five  rules  are  the  best  prescription  for  the 
partisan  zeal  and  controversial  fever  from  which  the 
Corinthians  were  suffering.  "  Where  love  is,  there  can 
be  no  schism  "  (Grotius). 

5.  Concerning  Three  Corinthians. 

15-18.  Now  I  beseech  you,  brethren  (ye  know  the  house  of  Stephanas, 
that  it  is  the  firstfruits  of  Achaia,  and  that  they  have  set  themselves  to 
minister  unto  the  saints),  that  ye  also  be  in  subjection  unto  such,  and  to 
every  one  that  helpeth  in  the  work  and  laboureth.  And  I  rejoice  at  the 
coming  of  Stephanas  and  Fortunatus  and  Achaicus :  for  that  which  was 
lacking  on  your  part  they  supplied.  For  they  refreshed  my  spirit  and 
yours  :  acknowledge  ye  therefore  them  that  are  such. 

Stephanas  was  mentioned  in  ch.  i:  15.  He  and  his 
family  are  here  designated  as  the  first  converts  at  Cor- 
inth. Their  home  was  probably  a  centre  of  Christian 
and  Church  influence  for  Corinth  and  the  surrounding 


154  I-  CORINTHIANS.  [xvi.  15-1S. 

country.  Set  themselves  to  the  ministry,  i.  e.  made  the 
service  of  their  fellow-Christians  their  main  object  in  life. 
Be  in  subjection  unto  such.  Gratefully  revere  them,  and 
cheerfully  receive  and  follow  their  advice.  Those  who 
have  the  kingdom  most  at  heart  in  a  congregation,  arc 
often  misunderstood  by  their  brethren  of  less  faith,  who 
cannot  appreciate  or  understand  the  intensity  of  their 
service,  and  are  frequently  unwilling  to  follow  their  lead- 
ership. The  coming  of  Stephanas  and  Fortunatus  and 
Achaicus,  It  has  been  suggested  that  the  two  latter 
were  members  of  the  household  of  Stephanas.  At  any 
rate,  these  three  persons  had  visited  Paul  at  Ephesus  and 
brought  him  the  information  that  led  to  the  writing  of 
this  Epistle.  Looking  on  your  part,  viz.  your  presence, 
they  supply  by  their  tidings.  Even  though  the  news  in 
many  respects  was  sad  and  disheartening,  it  was  a  satis- 
faction to  have  heard  from  Corinth,  and  to  have  had 
intimate  association  with  prominent  members  of  that 
church,  with  whom  he  could  freely  converse.  Hence  he 
says:  They  refreshed  my  spirit.  Besides,  as  their  con- 
versation with  him  was  the  occasion  for  writing  this 
epistle,  he  adds  with  much  grace,  and,  perhaps,  a  slight 
touch  of  humor  :  And  yours.  Paul  was  confident  that, 
although  the  letter  might  temporarily  irritate,  neverthe- 
less that  its  ultimate  beneficial  effect  would  be  recognized 
by  the  Corinthians. 

6.  Salutation.,  Warning,  and  Benediction. 

19-24.  The  churches  of  Asia  salute  you.  Aquila  and  Prisca  saUite  you 
much  in  the  Lord,  with  the  church  that  is  in  their  house.  All  the  breth- 
ren salute  you.     Salute  one  another  with  a  holy  kiss. 

The  salutation  of  me  Paul  with  my  own  hand.  If  any  man  loveth  not 
the  Lord,  let  him  be  anathema.  Maran  atha.  The  grace  of  the  Lord  Jesus 
Christ  be  with  you.     My  love  be  w'.th  you  all  in  Christ  Jesus.     Amen. 


XVI.  19.  24-]  TWO   IVATCHWORDS.  155 

Vcr.  19.  Asia.  The  Roman  province  of  that  name,  on 
the  western  coast  of  Asia  Minor,  in  which  Ephesus  was 
located.  Aquila  and  Prisca.  (See  note  on  Rom.  16:  3.) 
Corinth  had  been  their  former  home  ;  and  with  them  in 
Corinth  Paul  had  lived  (Acts  i8:  i).  They  were  with 
Paul  at  Ephesus.  Afterwards,  when  Paul  went  to  Cor- 
inth, and  wrote  thence  the  Epistle  to  the  Romans, 
they  were  at  Rome.  The  church  that  is  in  their  house. 
(See  note  on  Rom.  16:  3.)  They  had  a  church  in  their 
house,  both  at  Ephesus  and  at  Rome.  A  bright  testi- 
mony to  their  devotion  and  earnestness.  On  the  house- 
church,  see,  also.  Col.  4:15;  Philemon  (ver.  2). 

Ver.  20.  All  the  brethren.  All  the  members  of  the 
church  at  Ephesus.  On  the  holy  kiss,  see  note  on  Rom. 
16:  16. 

Ver.  21.  With  mine  own  hand.  An  autographic  con- 
clusion to  a  letter  written  by  an  amanuensis.  Here  this 
amanuensis  may  have  been  Sosthenes  (i  :  i),  as  the  Epistle 
to  the  Romans  was  written  by  Tertius  (Rom.  16:  22). 

Ver.  22.  In  his  own  autograph,  he  adds  two  watch- 
words for  the  Corinthians  to  remember  and  repeat.  The 
first  calls  them  to  the  love  of  the  Lord — a  call  rendered 
necessary  by  their  want  of  love  to  their  fellow-Christians, 
manifested  by  their  divisions  and  controversies.  Without 
this  love  to  Christ,  Paul  says,  they  are  under  the  wrath 
of  God,  and  cannot  be  Christians.  (See  note  on  Rom. 
9:  3,  and  above,  ch.  12:  3.)  The  second  watchword, 
often  connected  with  the  preceding  sentence,  is  iTlaran 
atha,  meaning  either  "  Our  Lord  has  come,"  or  "  Our 
Lord  is  coming."  Another  rebuke  of  the  abuses  prevail- 
ing in  the  Corinthian  Church. 

Ver.  23.  For  the  benediction,  see  Rom.  16:  20,  and 
note  on  Rom.  i  :  7.     (Comp.  i  Cor.  i  :  3.) 

Ver.  24.  All  is  ended  by  the  assurance  of  his  unchanged 


156  /■-  CORINTHIANS.  [xvi.  24. 

love.  Notwithstanding  the  manner  in  which  some  of  the 
Corinthians  had  misrepresented  and  attacked  him  in  his 
absence,  and  the  necessity  they  had  imposed  upon  him 
of  devoting  so  large  a  portion  of  this  letter  to  a  defence, 
he  nevertheless  declares :  fly  love  is  with  you  all.  The 
Greek  has  neither  "is"  nor  "be."  In  benedictions,  the 
verb  is  suppressed,  because  optative  and  indicative  co- 
alesce. (Cf.  on  Rom.  1:1.)  What  the  Christian  prays  for 
from  God  he  has,  and  what  he  has  of  God  he  prays  may 
be  continued.  All,  however,  is  limited  and  explained  by 
the  words:  In  Christ  Jesus.  As  they  are  in  Christ,  he 
loves  them.  As  they  are  out  of  Christ,  he  loves  them 
only  that  they  may  be  brought  to  Christ.  As  Christ  is 
persistently  repelled,  or  finally  completely  excluded  from 
their  hearts.  His  love,  like  the  love  of  the  Father,  must 
at  last  forever  surrender  the  deluded  one  to  its  own  sad 
fate. 


ANNOTATIONS 


ON  THE 


SECOND  EPISTLE  OF  ST.  PAUL 

TO  THE  CORINTHIANS 


BY 


GEORGE  FREDERICK  SPIEKER,  D.D, 


INTRODUCTION. 


The  connection  between  the  two  Epistles  to  tlie  Cor- 
inthians  is  very  close,  even  as  to  the  time  of  their  compo- 
sition. Written  in  the  same  year,  the  Second  Epistle  has 
its  roots  in  the  First,  and  supplements  it,  looking  to  the 
future.  St.  Paul  was  led  by  the  report  which  Titus 
brought  him  concerning  the  Church  at  Corinth  to  write 
this  Second  Epistle  from  some  point  in  Macedonia,  not 
definitely  known.  In  no  other  Epistle  do  we  obtain  such 
an  insight  into  the  character,  the  inner  life,  the  workings 
of  the  Apostle's  mind  and  heart.  The  strong  internal 
evidence  in  favor  of  its  genuineness  is  emphasized  by  this 
fact.  Opposition  on  the  part  of  false  teachers  at  Corinth, 
by  which  the  welfare  of  the  Church  was  put  in  jeopardy, 
forces  the  Apostle  to  lay  open  the  secrets  of  his  soul. 
There  is  something  gained,  moreover,  in  another  direc- 
tion. By  this  stirring  up  of  his  love  and  zeal  for  the 
Corinthians,  he  has  given  to  the  Church  a  pastoral 
Epistle,  rich  in  suggestive  thoughts  for  the  pulpit  as  well 
as  the  life  of  the  individual  pastor.  We  have  before  us 
in  this  Epistle  the  portrait  of  a  model  pastor,  a  practical 
man,  who  knows  heaven  and  who  understands  the  life  of 
earth,  a  man  of  sincerity  and  of  tact,  who  can  exhort, 
rebuke,  if  need  be,  and  comfort  as  well.  The  Epistle  is 
a  thesaurus  of  Pastoral  Theology.  No  wonder  that  Bes- 
ser  wished  to  spend  three  years,  in  the  lifting  of  its  treas- 
ures, instead  of  one. 

>S9 


l6o  INTRODUCTION. 

On  the  linguistic  side,  too,  the  Epistle  is  remarkable. 
How  St.  Paul  wrestles  with  the  ductile  Greek  in  order  to 
bring  out  the  fine  shadings  of  his  thoughts,  the  themes 
of  his  peculiar  Apostolic  experience.  Even  with  as 
pliant  and  elastic  an  instrument  as  the  Greek  language  is 
for  the  purposes  of  expression,  he  realizes  the  difficulties 
which  confront  him  who  is  to  discourse  on  the  spiritual 
and  the  Divine.  Was  he  successful  ?  The  way  in  which  he 
does  it  often  excites  our  admiration  and  astonishment. 
Doubtless  St.  Paul  was  a  chosen  vessel,  and  without  the 
Spirit  of  God  even  his  lips  would  not  have  found  such 
utterance. 

Augustine,  De  Doctrina  Christiana,  Lib.  IV.,  quoting 
chapt.  II  :  i6  et  seq.,  speaks  of  the  eloquence  here 
met  with  in  these  words:  "  Quanto  vcro  etiain  cloqucn- 
tice  cucurrcrint  fiiiininc''  How  great  the  stream  is  ! 
The  chief  aim  of  the  Apostle  in  this  Epistle  is  to  have 
the  Church  at  Corinth  understand  him  thoroughly,  and  to 
this  end  he  writes  in  such  a  way  as  to  enable  them  to 
judge  of  his  motives.  All  his  statements,  given  in  detail, 
including  what  he  writes  concerning  the  collection  for  the 
poor  saints  at  Jerusalem,  tend  in  this  direction.  The 
Corinthians  are  to  have  a  full  knowledge  of  everything 
that  will  throw  light  on  his  Apostolic  career,  before  he 
visits  them  again. 

Seeming  digressions,  which  have  laid  this  Epistle 
open  to  the  charge  of  being  unsystematic,  are  due  to  the 
personal  element,  which  is  predominant,  but  which  at  the 
same  time  furnishes  the  thread  of  unity.  The  present 
exposition  has  aimed  at  preserving  the  continuity  of  the 
Epistle,  by  commenting  on  every, part  of  the  text,  a  kind 
of  treatment  which  seems  to  be  more  especially  demanded 
in  this  case.  As  to  the  literature  of  the  Epistle,  the 
author  has  availed  himself  of  everything  that  could  aid 


INTRODUCTION.  l6l 

him  in  reaching  a  conclusion,  or  that  would  furnish  in 
formation  of  value  to  the  reader.  The  works  of  Baldwin, 
Calovius,  Hunnius,  Bengel,  Besser,  Meyer,  Kling  in  Lange, 
Dietrich,  Vilmar,  Plumptre,  and  Lias  have  been  helpful. 
On  the  philological  side  one  would  wish  that  the  excel- 
lent work  of  Cremer  had  taken  a  still  wider  range,  since 
the  study  of  the  original  text  is  always  of  transcendent 
importance.  It  is  hardly  necessary  to  add  that  the  ex- 
ternal testimony  to  the  genuineness  of  this  Epistle,  by 
Irena^us,  Athenagoras,  Clement  of  Alexandria  and  Ter- 
tullian,  is  in  harmony  with  the  internal  evidence. 

The  bulk  of  this  Epistle  is  taken  up  with  a  description 
of  the  ministry  of  the  New  Testament  in  its  character 
and  motives,  which  is  throughout  apologetic  in  tone, 
having  reference  to  the  official  position  of  the  Apostle. 
Incidentally  the  consideration  of  the  collection  is  inter- 
jected so  as  to  divide  the  Epistle  into  three  parts : 

I.    St.    Paul's    Description    of    the   Christian 
Ministry,  I.— VII. 
II.    The   Collection   for    the   Poor   Saints   at 

Jerusalem,  VIII. — IX. 
III.    St.  Paul's  Vindication  of  his  Apostolic  Au- 
thority, X. — XIII. 
II 


I.  St.  Paul's  Description  of  the  Christian  Min- 
istry (Ch.  1-7). 

(A.)  Salutation  (1:1,2). 

I,  2.  Paul,  an  apostle  of  Christ  Jesus  through  the  will  of  God,  and 
Timothy  our  brother,  unto  the  church  of  God  which  is  at  Corinth,  with  all 
the  saints  which  are  in  the  whole  of  Achaia :  Grace  to  you  and  peace  from 
God  our  Father  and  the  Lord  Jesus  Christ. 

Ver.  I.  Paul,  Apostle  of  Christ  Jesus.  An  emphatic 
repetition  of  i  Cor.  1:1,  intended  for  the  Christians  at 
Corinth  who  were  the  seal  of  St.  Paul's  Apostleship  in  the 
Lord.  Through  the  will  of  God.  To  this  he  confidently 
appeals  as  the  only  source  of  Apostolic  authority.  And 
Timothy  our  brother.  Literally  the  brother.  Timothy 
is  thus  associated  with  the  Apostle  in  several  Epistles,  as 
Sosthenes  is  in  the  preceding  one,  because  of  his  being  a 
fellow-worker  in  the  ministry,  and  well  known  to  the 
Corinthians.  Christian  brotherhood  is  well  illustrated  by 
this  association.  Unto  the  church  ...  at  Corinth. 
(Comp.  I  Cor.  1:1.)  With  special  reference  to  the  con- 
dition of  the  Church  at  Corinth,  but  not  exclusively 
limited  to  it,  as  the  contents  of  the  Epistle  and  the  suc- 
ceeding clause  indicate.  Each  Epistle  has  an  abiding 
value  for  all  the  churches.  Saints  .  .  .  Achaia.  The 
Roman  province  of  Achaia  comprehended  Hellas  and  the 
Peloponnesus,  and  fairly  corresponds  to  the  modern  king- 
dom of  Greece.  Intimate  intercourse  between  the  mem- 
bers of  the  churches  is  implied  in  this  remark,  which 
enables  us  to  account   for  the  general  diffusion   of   the 

163 


1 64  II-  CORINTHIANS.  [L  2. 

Apostolic  Epistles.  This  Epistle  is  intended  for  the 
benefit  of  all  the  saints,  i.  e.  all  the  members  of  the 
Church  of  God,  who  are  under  the  sanctifying  influence 
of  the  Means  of  Grace. 

Ver.  2.  Grace  to  you  and  peace.  First  grace,  then 
peace.  Peace  as  the  sequel  of  grace  is  to  be  kept  in  view. 
Grace  of  and  from  God,  peace  to  man.  This  is  Paul's 
salute,  a  prayerful  wish  for  all  the  congregations.  From 
God  our  Father  and  the  Lord  Jesus  Christ.  Not  divid- 
ing the  essence,  but  distinguishing  the  ofifices,  as  Baldwin 
puts  it.  The  source  of  grace  and  peace  is  in  the  Father 
and  the  Son,  as  the  order  of  the  words  indicates.^  The 
work  of  redemption  is  included  in  the  setting  of  the 
sentence. 

(B.)  Comfort  in  Affliction  (i  :  3-14). 

3-14.  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  the 
Father  of  mercies  and  God  of  all  comfort :  who  comforteth  us  in  all  our 
affliction,  that  we  may  be  able  to  comfort  them  that  are  in  any  affliction, 
through  the  comfort  wherewith  we  ourselves  are  comforted  of  God.  For 
as  the  sufferings  of  Christ  abound  unto  us,  even  so  our  comfort  also  abound- 
eth  through  Christ.  But  whether  we  be  afflicted,  it  is  for  your  comfort  and 
salvation;  or  whether  we  be  comforted,  it  is  for  your  comfort,  which  work- 
eth  in  the  patient  enduring  of  the  same  sufferings  which  we  also  suffer:  and 
our  hope  for  you  is  stedfast ;  knowing  that,  as  ye  are  partakers  of  the 
sufferings,  so  also  are  ye  of  the  comfort.  For  we  would  not  have  you  igno- 
rant, brethren,  concerning  our  affliction  which  befell  iis  in  Asia,  that  we  were 
weighed  down  exceedingly,  beyond  our  power,  insomuch  that  we  despaired 
even  of  life :  yea,  we  ourselves  have  had  the  answer  of  death  within  our- 
selves, that  we  should  not  trust  in  ourselves,  but  in  God  which  raiseth  the 
dead :  who  delivered  us  out  of  so  great  a  death,  and  will  deliver  :  on  whom 
we  have  set  our  hope  that  he  will  also  still  deliver  us ;  ye  also  helping 
together  on  our  behalf  by  your  supplication ;  that,  for  the  gift  bestowed 
upon  us  by  means  of  many,  thanks  may  be  given  by  many  persons  on  our 
behalf. 

For  our  glorj'ing  is  this,  the  testimony  of  our  conscience,  that  in  holiness 
and  sincerity  of  God,  not  in  fleshly  wisdom  but  in  the  grace  of  God,  we 

'  Bald.  ag.  Avians,  argument. 


1.3,4]  COMFORT  IN  AFFLICTION.  165 

behaved  ourselves  in  the  world,  and  more  abundantly  to  you-ward.  For 
we  write  none  other  things  unto  you,  than  what  ye  read  or  even  acknowl- 
edge, and  I  hope  ye  will  acknowledge  unto  the  end:  as  also  ye  did 
acknowledge  us  in  part,  that  we  are  your  glorying,  even  as  ye  also  are  ours, 
in  the  day  of  our  Lord  Jesus. 


Ver,  3.  Blessed,  thanked,  praised,  be  the  God  and 
Father  of  our   Lord  Jesus   Christ,  the   God  whom    we 

know  through  Christ.  (Compare  ver,  2.)  The  Father  of 
mercies  and  God  of  all  comfort.  Mercies  imply  comfort. 
The  stream  of  comfort  flows  from  the  fountain  of  all 
mercies.  Father  and  mercies  are  happily  conjoined. 
Like  as  a  father  pitieth  his  children.  (Ps.  103  :  13.)  The 
multitude  of  mercies  show  the  Father's  heart.  Mercies 
multiplied  are  in  the  Apostle's  mind.  Many  tribulations, 
many  mercies.  It  is  significant  that  the  Father  of  mer- 
cies is  the  Father  of  our  Lord  Jesus  Christ.  All  comfort. 
Lias  notes  the  frequent  repetition  of  the  word  comfort, 
or  the  corresponding  verb  in  this  and  the  next  four 
verses.  The  Revised  Version  uniformly  uses  the  word 
comfort,  an  improvement  on  the  Old  Version,  which 
followed  Tyndale.  Comfort  implies  encouragement, 
strengthening,  cheer.  God  is  described  as  the  source  of 
all  comfort.  How  is  this  ?  Does  not  man  also  comfort  ? 
Yes,  but  only  when  he  has  himself  experienced  comfort 
from  God. 

Ver.  4.  In  all  our  affliction.  The  assurance  of  con- 
stant comfort.  Like  David,  St.  Paul  has  been  trained  in 
the  school  of  experience.  Timothy  and  all  believers  are 
included.  No  afifliction  can  be  too  severe.  Comfort  is  a 
reality  and  the  Christian  looks  for  it,  as  the  disciples 
awaited  the  coming  of  the  great  Comforter,  the  Holy 
Ghost.  That  we  may  be  able  to  comfort  them  that  are 
in  any  affliction.  "  He  who  has  experienced  one  kind 
of  affliction  can  best   comfort  others  who  suffer  in  like 


1 66  /^-  CORINTHIANS.  \\.  5,  6. 

manner,  he  who  has  endured  all  kinds  can  comfort  in  all  " 
(Bengel).  "  The  divine  power  to  comfort  which  belongs 
to  our  tempted  and  compassionate  Saviour  imparts  itself 
to  all  believers ;  as  along  an  electric  chain  this  divine 
comforting  power  in  Christ  passes  from  one  to  another 
in  the  Church,  the  assembly  of  the  Comforter  "  (Besser). 

Ver.  5.  The  sufferings  of  Christ.  Hunnius  includes 
those  sufferings  which  Christians  endure  as  members  of 
His  majestic  body.  The  same  thought  is  thus  expressed 
by  Luther:  "The  sufferings  of  Christ  are  the  sufferings 
of  innocence."  The  Church  suffers  as  the  bride  of  Christ, 
for  righteousness'  sake.  Doubtless  persecutions  occupy 
the  hio-hest  place.  Abound  unto  us.  Unto  us,  as  though 
waves  of  suffering  were  rushing  toward  them.  Lit.  super- 
abound.  (See  chap.  1 1  :  23-27.)  Our  comfort  aboundeth 
through  Christ.  "  And  as  thy  days,  so  shall  thy  strength 
be"  (Deut.  23  :  25).  Had  it  not  been  for  the  comfort, 
the  Apostle's  strength  would  have  failed.  The  cup  of 
comfort,  like  the  cup  of  suffering,  runneth  over.  The 
cup  is  filled  through  Christ. 

Ver.  6.  We  be  afflicted,  ...  for  your  comfort  and 
salvation.  How  can  this  be  ?  Certainly  not  by  merit, 
for,  according  to  ver.  5,  the  comfort  comes  through  Christ, 
but  rather,  as  Hunnius  points  out,  by  way  of  example. 
To  this  may  be  added  the  increased  efficiency  of  min- 
isters like  Paul  and  Timothy.  The  rule  certainly  holds 
good :  "  And  whether  one  member  suffereth,  all  the 
members  suffer  with  it  "  (i  Cor.  12:26).  Yet  this  pas- 
sage has  particular  reference  to  the  benefit  derived  by 
the  Church  from  the  sufferings  of  the  ministry.  The 
word  "  salvation  "  proves  this.  '  The  ministry  labors  in 
the  sphere  of  the  application  of  grace,  the  great  aim 
being  salvation.  We  be  comforted,  ...  for  your  com- 
fort.    The  comfort  of  God's  servants,  coming  from  God, 


I.  7,  8.]  ENDURAIVCE  AND  HOPE.  167 

is  fruitful  of  comfort  for  the  Church.  The  patient  endur- 
ing of  the  same  sufferings.  Comfort,  in  the  present, 
enables  the  Church  to  look  forward  to  the  salvation 
which  is  to  come.  In  her  sufferings  the  same  comfort  is 
active,  working  in  the  patient  endurance  of  all  that  must 
be  borne  for  Christ's  sake,  and  enabling  her  to  be  faith- 
ful to  the  end. 

Ver.  7.  Hope  .  .  .  stedfast.  The  ground  of  this  hope 
is  the  assurance  of  comfort.  This  hope  is  sure,  firm, 
which  cannot  be  said  of  every  hope.  The  reality  of 
the  sufferings  and  the  comfort  is  a  matter  of  knowledge. 
It  stands  out  before  St.  Paul's  mind  as  a  fact.  As 
ye  are  partakers  of  the  sufferings,  so  also  are  ye  of  the 
comfort.  This  Epistle  is  the  vehicle  of  the  comfort,  as 
the  first  had  been  one  of  reproof. 

Ver.  8.  Not  have  you  ignorant,  brethren.  False  apos- 
tles would  have  remained  silent  concerning  such  grievous 
experiences  of  the  soul.  Not  so  Paul.  The  Corinthians 
are  to  know  of  his  weakness,  as  well  as  outward  distress. 
Complete  information,  to  complete  the  picture  drawn  (i 
Cor.  4  :  9-13).  This  accounts  for  the  frequent  use  of  the 
expression.  Nothing  essential  is  to  be  withheld  from  the 
brethren.  Our  affliction  ...  in  Asia.  No  particular 
trouble  is  specified.  Most  likely  the  affliction  was  cumu- 
lative, so  Hunnius.  "  The  words  in  Asia  suggest  a  wide 
range  of  suffering  "  (Plumptre).  This  may  well  include 
the  Demetrius  tumult  at  Ephesus,  which  Meyer  would 
exclude  entirely.  Weighed  down  exceedingly,  beyond 
our  power.  The  quality  of  the  affliction,  its  magnitude, 
its  crushing  pressure,  is  apparent  from  these  words.  An 
extraordinary  burden,  a  weight  beyond  measure,  bore 
him  down.  Exceptional  affliction,  even  beyond  his 
ordinary  strength.  Despaired  even  of  life.  Despaired, 
could  see  no  other  issue  but  death.     He  was  utterly  at  a 


1 68  //.  CORINTHIANS.  [i.  9,  lo. 

loss,  to  see  how  he  could  live.  To  despair  of  life  is  the 
extreme  of  weakness,  the  climax  of  the  burden.  The 
cry  of  the  soul  is  out  of  the  depths.  "  The  context  leads 
us  to  think  of  bodily  illness  as  well  as  of  perils  and  anx- 
ieties "  (Plumptre). 

Ver.  9.  The  answer  of  death.  Yea,  rather  but,  indi- 
cating a  strong  contrast,  having  reference  to  what  follows. 
The  word  translated  "  answer  "  is  found  only  in  this  pas- 
sage, and  was  rendered  by  the  word  "  sentence  "  in  the 
Old  Version.  It  means  that  the  Apostle  in  his  distress 
can  arrive  at  but  one  conclusion :  Death  is  inevitable. 
Luther  asks  the  question  :  How  is  this,  dear  Paul?  Why 
art  thou  not  happy  and  full  of  courage  ?  This  leads  us 
to  notice  the  force  of  the  word  "  but."  Not  trust  in  our= 
selves.  How  much  is  required  to  bring  man,  even  an 
Apostle,  to  that  point,  the  removal  of  the  false  founda- 
tion of  trust  in  self.  The  fruit  of  the  discipline  of  Paul's 
affliction  thus  in  part  manifests  itself.  God  .  .  .  raiseth 
the  dead.  Trust  in  God  is  the  positive  side.  Trust  in 
man  and  human  remedies  had  been  swept  away :  trust  in 
God  takes  its  place.  As  Besser  puts  it :  "  Paul  makes  a 
practical  application  of  the  doctrine  of  the  resurrection 
of  the  dead."  He  was  face  to  face  with  death  ;  to  whom 
should  he  fly  for  deliverance  from  death,  but  to  Him 
which  raised  the  dead.  The  greater  includes  the  less. 
Faith's  in  God's  power  to  raise  the  dead,  invites  to  faith 
in  His  power  to  deliver  from  death. 

Ver.  10.  So  great  a  death.  Great  comparatively  speak- 
ing, in  view  of  all  the  circumstances  just  related  by  the 
Apostle.  So  great  in  quality  as  well  as  in  the  quantity  of 
afflictions.  And  will  deliver.  These  words  are  wanting 
in  some  of  the  better  manuscripts,  and  the  A.  V.  uses  the 
present  tense.  The  connection  is  better  maintained  by 
what  follows.     In  whom  we  have   set   our  hope  that  he 


I.  II,  12.]  PRAYER  AND  PRAISE.  169 

will  also  still  deliver  us.  In  whom  we  have  hoped,  ex- 
pressing a  hope  which  reaches  into  the  present  and  reaches 
out  toward  future  deliverance.  A  well-grounded  hope, 
as  Erasmus  puts  it.  Hope  for  deliverance  until  his 
Apostolic  mission  shall  have  been  fulfilled. 

Ver.  II.  Ye  also  helping.  .  .  supplication.  This  is 
another  proof  of  the  communion  which  marked  the  life 
of  the  early  Church.  Dean  Stanley  refers  to  it  as  a  pro- 
duct of  Christianity.  Such  intercessory  prayer  is  taken 
for  granted  by  the  Apostle  as  something  natural  among 
Christians,  especially  for  pastors  who  have  the  care  of 
souls.  Added  to  his  own  prayer  is  that  of  the  Church 
whom  the  Apostle  serves  in  the  Lord.  Community  of 
affliction,  of  comfort,  of  prayer.  Prayer  for  the  brethren 
is  a  helping  together,  enjoined  by  the  Lord,  a  privilege  to 
be  used  with  alacrity.  The  gift  bestowed  upon  us.  De- 
liverance is  the  gracious  gift,  and  many  persons  have 
prayed  for  it  and  become  the  means  under  God  toward 
its  bestowal.  Thanks  by  many  persons  on  our  behalf. 
Deliverance  is  the  gift  of  God  by  the  means  of  many 
persons.  Thanks  are  the  gift  of  man  ;  in  this  instance, 
common  thanks.  The  community  of  prayer  becomes  a 
community  of  thanksgiving,  an  object  which  the  Lord 
has  in  view.  Prayer  is  followed  by  deliverance  and 
deliverance  by  thanks.  The  Holy  Spirit  moves  men 
unto  common  prayer  and  to  common  thanksgiving. 
Affliction  teaches  us  to  sing  :  "  From  all  distress,  deliver 
us,  good  Lord  !  "  Divine  comfort  calls  forth  the  offer- 
ing of  praise  :  "  Now  thank  we  all  our  God  "  (Besser). 

Ver.  12.  For  our  glorying  is  this.  Glorying,  boasting 
concerning  his  relations  to  the  Corinthians,  stating  the 
ground  of  his  confidence  in  their  intercession  and  thanks. 
Not  vain  glory,  idle  boasting,  but  rather — The  testimony 
of    our    conscience.     That     most   eminent    treasure,    as 


lyo  II-  CORINTHIANS.  [l.  12. 

Baldwin  terms  a  good  conscience,  is  more  than  once  em- 
phasized by  St.  Paul.  (See  Acts  23:  i  ;  24:  16;  Rom.  9  :  i.) 
His  boast  against  histraducers  is  the  testimony  of  a  good 
conscience  (HUNNIUS).  (Compare  Heb.  13:  18  with  the 
above  passages.)  That,  in  holiness  and  sincerity  of  God. 
Holiness  is  the  word  given  in  the  better  manuscripts. 
St.  Paul  here  describes  his  life,  a  walk  under  the  influence 
of  grace,  the  sanctifying  influence  which  begets  holiness. 
For  the  numerous  interpretations  at  variance  with  this, 
see  Meyer.  Sincerity,  cleanness,  purity.  As  if  tested 
by  the  sun's  rays,  clear,  transparent.  Not  in  fleshly 
wisdom,  i.  e.  the  wisdom  of  sinful  human  nature,  of  the 
natural  man,  wisdom  falsely  so-called,  having  carnal  aims 
and  motives  directly  opposed  to  the  wisdom  which  is  by 
grace,  as  the  flesh  is  opposed  to  the  Spirit.  Fleshly  wis- 
dom has  alway  abounded.  '  False  teachers  abound  in  it. 
But  in  the  grace  of  God,  which  is  the  source  of  pure 
and  holy  wisdom,  of  all  right  life.  Were  it  not  for  grace 
St.  Paul's  glorying  would  be  in  vain.  Not  in  himself 
does  he  glory.  Grace  is  his  boast.  Not  miracles  (Chry- 
SOSTOM),  not  spiritual  gifts  (Grotius),  but  divine  grace, 
life-giving  and  life-sustaining,  is  here  meant.  Behaved 
...  in  world.  Grace  for  every-day  life  with  all  its  de- 
mands, its  contact  with  the  world.  Behavior,  conduct, 
one's  walk  (Luther).  Constant  contact  with  the  world, 
yet  by  grace  not  of  the  world,  such  was  the  life  of  the 
Apostle.  No  ascetic  retirement  from  the  world,  as  it 
moves  and  pulsates  around  us.  Intercourse  with  the 
world  is  not  dreaded,  but  rather  courted,  in  order  that 
the  great  missionary  may  extend  the  kingdom  which  is 
not  of  this  world.  His  life  is  naked  and  open  before  the 
world.  And  more  abundantly  to  you  .  .  .  ward.  To 
whom  was  the  Apostle  better  known  than  to  the  Cor- 
inthians?    (See   I  Cor.  9  :  2.)     They  were  his  work,  the 


I.  13,  14.]  MUTUAL   GLORYING.  I?! 

seal  of  his  Apostleship  in  the  Lord.  They  knew  the 
character  of  his  walk  more  thoroughly  than  the  world 
could  know  it. 

Ver.  13.  Write  none  other  things  .  .  .  than  .  .  . 
read  .  .  .  acknowledge.  While  there  is  a  play  upon  the 
words  anaginoskete  and  epiginoskete  which  cannot  be 
reproduced  in  English,  the  sense  of  the  passage  is  per- 
fectly clear.  There  is  to  be  no  reading  between  the  lines. 
What  the  Apostle  has  written  is  just  what  is  meant.  The 
living  voice  of  Paul,  by  which  he  founded  churches,  does 
not  differ  from  that  found  in  his  Epistles  (Baldwin). 
As  he  spoke,  so  he  wrote.  The  spoken  and  the  written 
Apostolic  Word  have  the  same  meaning.  Unto  the  end, 
not  till  my  death  (Hoffman),  but  till  the  advent  of  the 
Lord  Jesus,  the  end  of  the  world,  the  Parousia.  (Comp. 
I  Cor.  1:8;  15:51  f.;  Heb.  3:6).  See  the  following 
verse,  where  the  "  end  "  is  defined. 

Ver.  14.  Did  acknowledge  us  in  part.  In  this  verse 
the  past,  did  acknowledge,  is  referred  to  as  something 
known,  but  which  applies  only  to  a  part  of  the  Church  at 
Corinth.  The  phrase  "  in  part  "  is  found  in  Rom.  11:25; 
15  :  15,  24  ;  I  Cor.  11  :  18  ;  12  :  27  ;  13:9.  We  .  .  .  your 
glorying.  Better  ground  of  rejoicing  or  glory,  a  word 
frequently  found  in  St.  Paul's  Epistles  of  this  period, 
forty-six  times  in  Romans,  i  Corinthians,  2  Corinthians, 
and  Galatians,  and  only  six  times  in  his  other  Epistles 
(Plumptre).  They  will  glory  in  the  Apostle  as  their 
teacher  in  the  Gospel.  Men  are  proud  of  their  teachers 
in  temporal  knowledge  ;  in  that  day  they  will  glory  in 
those  who  have  taught  them  in  things  eternal.  Ye  .  .  . 
ours,  teachers  boast  of  their  disciples,  who  honor  their 
teachers  by  their  lives  :  it  has  always  been  so.  It  will  be 
so.  In  the  day  of  our  Lord  Jesus.  The  day  of  judg- 
ment, when  naught  of  earth  shall  count  before  the  Lord, 


172  //■   CORINTHIANS.  [i.  15. 

except  the  saved  children  of  men,  when  all  the  glory  of 
earth  has  passed  away,  then  the  Christian  minister  will 
glory  in  his  people,  and  his  people  will  glory  in  him,  be- 
cause of  the  Lord,  who  joined  them  together  in  Himself. 
Only  the  Pauline  kind  of  glorying  will  survive  in  that 
day. 

(C.)  St.  PauVs  Reason  for  Putting  off  his  Coming 
(i  :  15-24). 

15-24.  And  in  this  confidence  I  was  minded  to  come  before  unto  you, 
that  ye  might  have  a  second  benefit;  and  by  you  to  joass  into  Macedonia, 
and  again  from  Macedonia  to  come  unto  you,  and  of  you  to  be  set  forward 
on  my  journey  unto  Judcea.  When  I  therefore  was  thus  minded,  did  I 
shew  fickleness  ?  or  the  things  that  I  purpose,  do  I  purpose  according  to 
the  flesh,  that  with  me  there  should  be  the  yea  yea  and  the  nay  nay  ?  But 
as  God  is  faithful,  our  word  toward  you  is  not  yea  and  nay.  For  the  Son 
of  God,  Jesus  Christ,  who  was  preached  among  you  by  \.\^,ez'en  by  me  and 
Silvanus  and  Timothy,  was  not  yea  and  nay,  but  in  him  is  yea.  For  how 
many  soever  be  the  promises  of  God,  in  him  is  the  yea:  wherefore  also 
through  him  is  the  Amen,  unto  the  glory  of  God  through  us.  Now  he  that 
stablisheth  us  with  you  in  Christ,  and  anointed  us,  is  God;  who  also 
sealed  us,  and  gave  us  the  earnest  of  the  Spirit  in  our  hearts. 

But  I  call  God  for  a  witness  upon  my  soul,  that  to  spare  you  I  forbear 
to  come  unto  Corinth.  Not  that  we  have  lordship  over  your  faith,  but  are 
helpers  of  your  joy  :  for  by  faith  ye  stand. 

Ver.  15.  And  in  this  confidence.  That  the  Corinthians 
knew  him  and  rejoiced  in  him  as  the  minister  of  the  Lord 
Jesus  unto  them.  To  come  before.  St.  Paul's  original 
plan,  before  he  wrote  (i  Cor.  16:5-7),  was  to  proceed 
directly  from  Ephesus  to  Corinth,  thence  to  Macedonia, 
and  then  to  return  to  Corinth,  thus  making  two  visits  to 
Corinth  instead  of  one.  His  opponents,  thos;2  who  were 
puffed  up,  took  advantage  of  the  delay  in  his  coming  to 
charge  him  with  fickleness.  A  second  benefit.  This  was 
St.  Paul's  real  motive  in  forming  his  plan.  A  double 
visit,  a  twofold  blessing  of  grace  for  the  Corinthians,  was 


I.  i6,  17.]  A  SLAXDER  REFUTED.  173 

in  his  mind.  A  second  benefit  means  a  repetition  of  grace. 
The  word  benefit,  literally  grace,  doubtless  implies  the 
blessing  to  be  derived  from  the  means  of  grace  through 
St.  Paul's  ministry.  What  made  the  charge  of  indecision 
all  the  more  grievous  was  the  Apostle's  intention  to  visit 
Corinth  first  and  Macedonia  afterwards. 

Ver.  16.  By  you  into  Macedonia,  from  Macedonia  unto 
you.  Note  the  word  "you."  The  Church  at  Corinth  is 
distinctly  preferred  for  good  reasons,  and  yet  St.  Paul's 
motives  are  assailed  by  some  of  the  members.  Such  con- 
duct constantly  repeats  itself  in  the  Church  to  this  very 
day.  Set  forward  .  .  .  unto  Judaea.  Mark  this  as  an 
additional  proof  of  the  Apostle's  confidence  in  the  Cor- 
inthians. He  relied  on  their  help,  looked  forward  to  hav- 
ing their  company.  In  this  manner  the  brethren  were 
"set  forward"  on  their  journeys  (Acts  15:3;  20:38; 
21:5;  Rom.  1 5  :  24,  etc.).  The  Church  of  Macedonia,  not 
that  of  Corinth,  eventually  had  the  privilege  of  "  setting 
forward  "  the  Apostle  on  his  journey  to  Judjea. 

Ver.  17,  Thus  minded  .  .  .  fickleness?  The  mind  of 
St.  Paul  has  been  clearly  expressed,  his  plan,  his  inten- 
tions. Has  he  shown  lightness,  light-mindedness,  "  the 
mind  which  abounds  in  promises  rather  than  fulfilment  "  ? 
(Bengel).  The  fact  that  be  defends  himself  against  a 
slander  which  tends  to  hamper  him  in  his  Apostolic  work 
is  notable.  Slanders  should  be  met  promptly,  especially 
by  ministers  of  the  Gospel.  Do  I  purpose  according  to 
the  flesh.  What  manner  of  man  do  you  take  me  to  be, 
one  who  purposes  according  to  the  flesh  ?  Again  the 
question  of  motives  arises.  Do  they  take  him  to  be  a 
man  whose  inner  life  contradicts  his  outward  professions? 
Are  the  things  which  he  purposes  ostensibly  the  things 
of  the  Spirit,  but  really  born  of  the  flesh  ?  Do  they  take 
him  for  a  diplomat  or  a  Jesuit  ?     With  me  the  yea   yea 


174  ^^-  CORINTHIANS.  [i.  i8. 

and  the  nay  nay  ?  There  are  two  things  that  invahdate 
a  promise, — Hghtness  and  a  carnal  purpose.  Out  of  these 
two  there  necessarily  follows  :  yea  and  nay,  i.  e.  mutability 
of  intention  (BALDWIN).  Rather,  double-mindedness  of 
the  wicked  sort,  of  the  treacherous  kind,  vacillation  which 
is  of  evil.  Yea  and  nay  are  both  at  hand,  to  be  used  as 
policy  requires  ;  it  is  the  casuistry  of  mental  reservation. 
Luther  has  inserted  the  phrase  "  not  so,"  before  this 
clause,  as  though  it  were  a  denial  of  the  charge  on  the 
part  of  the  Apostle.  Note  the  emphatic  duplication  of 
yea  and  nay.  Calovius  discusses  the  clause  at  length, 
and  agrees  with  Hunnius  and  Baldwin  in  viewing  it  as  an 
illustration  by  the  Apostle  of  the  charge  brought  against 
him. 

Ver.  1 8.  God  is  faithful.  An  exclamation  of  gratitude, 
not  a  comparison  nor  oath  or  asseveration  as  Calvin, 
Beza,  and  a  number  of  recent  writers  have  conjectured, 
comparing  it  with  the  oath-formula  "  as  I  live  "  (Rom. 
14  :  1 1).  The  translation  in  the  Revised  Version  given 
above  is  misleading.  The  word  "  as  "  is  not  found  in  the 
original.  It  is  simply  "  but  God  is  faithful,"  and  the 
word  "  but  "  indicates  the  reason  why.  Not  yea  and  nay. 
Much  more  is  involved  than  the  lightness  with  which  the 
Apostle  is  charged  respecting  his  visit  to  Corinth  :  the 
truth  of  the  Gospel  is  at  stake  in  so  far  as  St.  Paul's 
preaching  of  it  is  concerned.  God  is  faithful ;  i.  e.  He 
can  be  implicitly  trusted  as  the  God  of  salvation,  in  the 
carrying  out,  the  completion  of  this  great  work  (Cremer). 
God  will  see  to  it  that  nothing  interferes  with  the  Word 
of  salvation.  "  God's  faithfulness  is  seen  in  the  selection 
of  men  as  the  faithful  heralds  of  the  counsel  of  salvation  " 
(i  Tim.  I  :  12).  Prophets  and  Apostles  can  be  trusted 
because  "  God  is  faithful."  The  theology  of  redemption 
is  not  "  yea  and  nay." 


1.19,20.]  SUKE  PKOMISES.  175 

Ver.  19.  For  the  Son  of  Qod,  Jesus  Christ.     Who  is 

Himself  the  sum  and  revelation  of  the  divine  faithfulness. 
Preached  among  you  by  us,  .  .  .  Silvanus  and  Timothy. 

Chri-st  was  the  theme  of  this  preaching.  The  Cor- 
inthians knew  this  very  well.  Naught  but  Christ  was 
preached.  Christ  the  incarnation  of  truth,  the  foe  of  all 
falsehood  and  hypocrisy.  Not  only  St.  Paul,  but  Silva- 
nus, called  Silas  in  the  Acts,  and  Timothy  preached  this 
Christ.  Note  the  coincidence  with  Acts  18:5,  proving 
the  identity  of  Silas  with  Silvanus.  Silas  and  Timothy 
are  here  mentioned,  while  Apollos  is  omitted,  probably 
because  the  former  were  opposed  by  the  same  adversaries 
as  St.  Paul  (Baldwin).  They  were  a  unit,  however,  in 
preaching  Christ.  It  implies  that  the  same  Christ  is  to 
be  preached  by  all  His  servants  throughout  all  time. 
Was  not  yea  and  nay,  but  in  him  is  yea.  Jesus  Christ, 
as  preached  by  St.  Paul  and  Silvanus  and  Timothy,  was 
not  a  reed  shaken  with  the  wind,  but  a  rock.  Sinners 
heard  but  one  Gospel  from  His  lips.  Christ  does  not 
contradict  Himself.     Nor  are  His  disciples  to  vacillate. 

Ver.  20.  The  promises  of  God.  There  are  many  prom- 
ises of  God  unto  His  children.  All  are  included  in  and 
grow  out  of  the  great  promise  concerning  the  seed  of  the 
woman — Christ.  They  are  manifold,  applicable  to  the 
many  various  needs  of  life.  In  him  .  .  .  the  yea.  Of 
assurance  pointing  toward  fulfilment.  Through  him 
.  .  .  the  Amen.  Christ  is  the  incarnate  Amen  of  God's 
promises,  the  faithful  and  true  witness  that  the  promise 
of  redemption  has  been  fulfilled.  A  firm,  emphatic 
assurance  upon  which  we  can  build  all  our  hopes,  as  the 
word  Amen  implies.  Unto  the  glory  of  Qod  through  us. 
Through  His  ministers  God  is  glorified.  They  are  the 
bearers  of  the  promises  to  the  people.  God  will  always 
be  glorified  in  His  promises  proclaimed  by  His  servants. 


Ij6  II-  CORINTHIANS.  [i.  21-23. 

Ver.  21.  He  that  stablishest  ...  in  Christ.  Estab- 
lishment in  Christ  is  the  Amen  of  every  Christian  hfe. 
Not  merely  toward  Christ,  as  Meyer  maintains,  not 
simply  in  general  relation,  attitude,  or  tendency  toward 
the  Lord,  but  rather  into  Him.  Besser  makes  use  of  the 
figure  in  Eph.  3:18,  and  compares  it  to  the  establishment 
of  a  tree  in  the  ground,  a  being  rooted  and  grounded  in 
Christ,  so  that  there  is  no  vacillation  from  yea  to  nay. 
Anointed  us  in  God.  Having  anointed  thus  the  tense 
passes  from  the  present  "  stablisheth  "  to  the  past. 
Anointed  at  some  time  in  the  past.  This  anointing  is 
common  to  St.  Paul  and  the  believers  whom  headdresses. 
Baldwin  and  Hunnius  find  the  motion  in  Holy  Baptism  ; 
Calovius  in  the  work  of  the  Holy  Spirit  within  the  indi- 
vidual. The  beginning  of  the  Christian  life  is  meant  by 
this  unction.  Sealed.  The  sealing  has  reference  to  the 
confirmation  or  strengthening  of  those  sealed.  It  is  a 
matter  of  experience,  the  sequel  of  faith  (Eph  i  :  13). 
The  abundance  of  comfort  belongs  to  the  sealing.  Gave 
.  .  .  earnest  of  the  Spirit.  The  word  arrabon,  earnest  or 
earnest-money,  originally  a  Hebrew  word,  current  among 
several  ancient  nations,  is  still  used  by  a  few  modern  ones 
in  abbreviated  forms.  It  means  a  pledge  or  guarantee 
that  more  is  to  come,  that  future  gifts  are  in  store  for 
those  who  have  received  it.  Here  it  is  the  earnest  or 
first-fruits  of  the  Spirit  (Rom.  8  :  23),  such  as  love,  joy, 
peace,  etc.  (Gal.  5  ;  22).  These  are  in  our  hearts,  the 
fountain  of  the  streams  which  appear  on  the  surface. 

Ver.  23.  God  .  .  .  witness  upon  .  .  .  soul.  An  oath 
indicating  the  importance  of  having  the  Corinthians  ap- 
preciate the  real  motive  of  the  Apostle.  Who  can  judge 
concerning  motives  but  God  ?  St.  Augustine  appreciated 
the  gravity  of  the  situation  which  alone  can  justify  the 
use  of  an  oath.     St.  Paul  appeals  to  God  as   the    only 


1.24-]  KINDNESS  TO   THE  REPENTANT.  177 

competent  Judge  to  vindicate  his  character.  Not  indeed 
against  his  soul,  as  Calvin  and  Grotius  and  even  Baldwin, 
Hunnius,  and  Calovius  hold,  for  vengeance  in  case  of 
perjury,  but  as  the  One  who  knows  his  soul,  the  Witness 
of  his  soul's  thought.  To  spare  you.  To  spare  : 
Bengel  calls  this  a  grand  word,  and  such  it  is.  St.  Paul 
would  win  them  with,  love,  not  with  the  rod  of  wrath. 

Ver.  24.  Lordship  over  .  .  .  faith.  Some  might  in- 
terpret the  words  to  spare  you  as  the  arrogance  of  one  who 
would  lord  it  over  them.  The  children  of  faith  are  free. 
No  man,  not  even  an  Apostle,  can  coerce  them.  Helpers 
of  .  .  .  joy,  by  faith  ye  stand.  Promoters  of  your  joy, 
by  working  together  with  the  believers  at  Corinth  that 
their  faith  might  abound,  the  faith  by  which  alone  they 
could  stand  and  which  produced  their  joy.  Abundant 
proof  of  this  co-operation  had  been  given  in  instruction 
and  admonition. 

(D.)  St.  PaiiVs  Kindness  to  the  Repentant  (2  :  i-ii). 

i-ii.  But  I  determined  this  for  myself,  that  I  would  not  come  again  to 
you  with  sorrow.  For  if  I  make  you  sorry,  who  then  is  he  that  maketh  me 
glad,  but  he  that  is  made  sorry  by  me  ?  And  I  wrote  this  very  thing,  lest, 
when  I  came,  I  should  have  sorrow  from  them  of  whom  I  ought  to  rejoice; 
having  confidence  in  you  all,  that  my  joy  is  the  joy  of  you  all.  For  out  of 
much  affliction  and  anguish  of  heart  I  wrote  unto  you  with  many  tears ; 
not  that  ye  should  be  made  sorry,  but  that  ye  might  know  the  love  which 
I  have  more  abundantly  unto  you. 

But  if  any  hath  caused  sorrow,  he  hath  caused  sorrow,  not  to  me,  but  in 
part  (that  I  press  not  too  heavily)  to  you  all.  Sufficient  to  such  a  one  is 
this  punishment  which  was  inflicted  by  the  many ;  so  that  contrariwise  ye 
should  rather  forgive  him  and  comfort  him,  lest  by  any  means  such  a  one 
should  be  swallowed  up  with  his  overmuch  sorrow.  Wherefore  I  beseech 
you  to  confirm  j«/r  love  toward  him.  For  to  this  end  also  did  I  write, 
that  I  might  know  the  proof  of  you,  whether  ye  are  obedient  in  all  things. 
But  to  whom  ye  forgive  anything,  I  forgive  also  :  for  what  I  also  have  for- 
given, if  I  have  forgiven  anything,  for  your  sakes  have  I  forgiven  it  in  the 
person  of  Christ ;  that  no  advantage  may  be  gained  over  us  by  Satan  :  for 
we  are  not  ignorant  of  his  devices. 
12 


1^8  !!■  CORINTHIANS.  [ii.  1-3. 

Ver,  I.  Determined  .  .  .  for  myself.  Referring  to  ch. 
I  :  23,  St.  Paul  expresses  his  own  feelings  concerning  his 
not  coming  unto  Corinth.  A  deeper  insight  into  the 
heart  of  the  Apostle  is  afforded  us  in  the  words  "  for  my- 
self." He,  too,  would  have  suffered  grief  by  making  the 
visit.  Not  come  again  .  .  .  with  sorrow.  As  he  had 
come  once  before  with  sorrow,  i.  e.  bringing  sorrow.  The 
word  "  again  "  evidently  qualifies  the  phrase  "  come  to 
you  with  sorrow."  Any  other  interpretation,  e.  g.  that  of 
Baur, — "  inaccuracy  of  epistolary  style,"  or  that  of  Chry- 
sostom,  "  the  Apostle's  own  sadness,"  does  violence  to  the 
text  and  context. 

Ver.  2.  For  if  I  make  you  sorry.  Sorrow  to  the  Corin- 
thians would  have  been  the  effect  of  the  visit.  Nothing 
prevented  the  Apostle  from  making  the  visit,  but  the  con- 
viction that  to  spare  them  would  best  tend  to  insure  their 
recovery.  Who  .  .  .  maketh  me  glad.  Christian  joy  is 
not  selfish  ;  it  comes  through  others.  He  .  .  .  made  sorry 
by  me.  Sin  at  Corinth  saddens  the  Apostle.  He  looks 
to  Corinth  for  the  joy,  which  comes  not  only  to  heaven, 
but  to  earth  by  repentance.  The  return  of  the  erring 
prodigal  gladdens  the  heart. 

Ver.  3.  I  wrote  .  .  .  very  thing.  "  He  does  not  deny 
the  severity  of  the  Epistle,  but  adds :  it  was  demanded 
by  necessity  "  (Baldwin).  \  should  have  sorrow.  Sor- 
row he  has  already,  but  he  wants  joy  ;  he  rightfully  ex- 
pects joy ;  he  knows  that  he  ought  to  rejoice.  Sin  has 
brought  sorrow ;  repentance  is  to  bring  joy.  ''  Greater 
joy  have  I  none  than  this,  to  hear  of  my  children  walking 
in  the  truth  "  (3  John  4).  Confidence  .  .  .  my  Joy  .  .  . 
joy  of  you  all.  Great  is  the  confidence  of  the  Apostle  at 
this  point.  He  is  consistent,  for  "love  believeth  all 
things  "(i  Cor.  13:7).  He  rejoices  over  the  saints  at 
Corinth ;  he  believes  that  they  are  partakers  of  his  joy. 


11.4.5-]  ST.  PAULS  TEARS.  lyg 

The  outlook  of  the  Christian  is  toward  joy,  which  all 
believers  are  to  have  in  common.  Herein  St.  Paul  mani- 
fests the  spirit  of  a  true  pastor,  and  that  because  he 
knows  the  mind  of  the  Chief  Shepherd  of  our  souls.  As 
Besser  well  says,  this  Epistle  is  a  practical  commentary 
on  the  13th  chapter  of  the  first  Epistle. 

Ver.  4.  Affliction  .  .  .  anguish  of  heart  .  .  .  tears. 
Christ's  tears  are  most  precious  ;  St.  Paul's  tears  are  very 
precious.  They  prove  the  sincerity  of  his  conversion,  of 
his  consecration  as  an  Apostle  of  the  Lord.  They  are 
witnesses  of  the  Apostle's  heart,  oppressed  and  depressed 
by  much  affliction  and  anguish.  They  sealed  the  letter 
of  stern  reproof  to  Corinth,  in  the  sight  of  the  Lord,  who 
gathered  them  all  in  His  bottle.  St.  Paul  was  no  Stoic, 
yet  his  tears  are  not  the  fruit  of  weakness.  Not  that 
ye  .  .  .  sorry.  Not  the  bitterness  of  the  medicine,  nor 
the  pain  of  the  operation,  is  the  physician's  aim  in  his 
ministrations.  Love  .  .  .  more  abundantly  unto  you. 
A  mother's  love  is  exhibited  in  its  greatest  tenderness  in 
her  care  for  a  sick  child ;  the  shepherd's  love  as  he  goes 
out  to  seek  the  lost  sheep ;  so  St.  Paul's  heart  beats  for 
the  Corinthians  who  need  him  most. 

Ver.  5.  Any  hath  caused  sorrow.  Note  the  clemency 
with  which  this  is  expressed.  The  name  of  the  offender 
is  not  mentioned.  Tertullian's  denial  that  the  incestuous 
person  is  meant  is  without  adequate  support,  and  is  based 
on  his  rigoristic  position.  No  sufificient  ground  exists 
for  the  supposition  of  an  intermediate  letter.  The  re- 
pentance of  the  offender  accounts  for  the  clement  tone 
of  this  passage.  Not  to  me.  "  For  my  sorrow  (in  this 
matter)  has  not  been  on  account  of  myself,  but  on  your 
account  "  (Luther).  The  words  which  follow  have,  ac- 
cording to  Luther,  this  kindly  meaning  ;  only  as  a  part  of 
you,  as  your  Apostle  and  brother,  have  I  been  grieved, 


i8o  //.  CORINTHIANS.  [ii.  6. 

not  isolated  and  solitary,  were  I  to  speak  otherwise,  I 
would  burden  you  all  with  the  reproach  of  indifference 
that  you  had  grieved  over  your  injury.  Luther's  version 
accordingly  is:  "  Except  in  part,  that  I  may  not  press 
too  heavily  on  you  all."  The  mildness  shown  to  the 
fallen  brother,  whose  heart  burned  because  of  the  sorrow 
he  had  caused,  is  more  clearly  expressed  by  changing 
the  construction  of  the  sentence:  But  in  part.  If  the 
offender  sought  and  obtained  the  pardon  of  the  offended 
congregation,  he  was  not  to  be  filled  with  anxious  doubt 
as  to  whether  the  Apostle,  who  had  been  most  deeply 
offended,  had  forgiven  him  (comp,  ver.  io);the  latter 
ceased  to  be  offended,  as  soon  as  the  offence  given  to  the 
congregation  had  been  changed  into  joy  by  the  repent- 
ance of  the  former.  But  in  referring  him  who  stood  in 
need  of  comfort  to  the  congregation  which  grieved  on 
account  of  his  offence,  the  Apostle  is  tenderly  careful 
not  to  press  too  heavily  on  him :  he  says  concerning  the 
latter,  that  he  had  in  part  offended  them  all ;  for  if  the 
Apostle  had  designated  the  public  violator  of  the  con- 
gregation's honor  as  the  only  one  guilty  of  the  sorrow, 
which  was  spread  in  the  congregation  since  the  arrival  of 
the  Easter  Epistle,  the  Apostle  would  have  measured 
with  a  false  measure,  to  the  injury  of  the  one  under 
discipline,  as  well  as  of  those  who  administered  the 
discipline. 

Ver.  6.  Sufficient  .  .  .  punishment  ...  by  the  many. 
Sufficient,  a  forensic  word.  To  such  a  one,  truly  penitent, 
as  the  Apostle  believed  him  to  be.  Impenitent  sinners, 
such  as  Hymenaeus,  Philetus,  and  Alexander,  are  men- 
tioned by  name  ;  here  the  name'is  suppressed  (Baldwin). 
The  punishment,  a  fitting  rebuke,  hardly  went  farther 
than  the  course  prescribed  by  St.  Paul  in  i  Cor.  5  :  3-5. 
There  is  no  indication  of  rigoristic  severity  in  the  Apos- 


II.  8.]  THE  CONFIRM  A  TION  OF  LOVE.  18 1 

tolic  discipline.  There  arc  no  time  limits  prescribed  for 
penitents.  Sufficient  for  the  Church  that  they  are  peni- 
tent, and  sufficient  is  that  punishment  which  leads  to 
repentance.  It  was  inflicted  by  the  many  ;  actually,  by 
the  majority.  A  minority  evidently  dissented,  and  did 
not  condemn  the  crime.  Who  were  they  ?  Persons  of 
lax  views  concerning  the  gravity  of  the  offence.  Their 
laxity  may  have  been  the  motive  of  their  opposition  to 
St.  Paul.  A  majority  on  the  side  of  right  is  always  grati- 
fying, and  was  particularly  so  in  this  case.  Rather  for= 
give.  He  has  been  punished;  he  is  filled  with  sorrow: 
the  opposite  of  punishment  is  now  in  order,  as  becometh 
Christians,  who  delight  to  forgive  and  comfort.  They 
are  fitly  joined  together  ;  neither  is  an  easy  task.  Luther 
says  aptly  that  it  is  more  difficult  to  comfort  a  troubled 
conscience  than  to  raise  up  the  dead.  Swallowed  up  .  .  . 
overmuch  sorrow.  Overmuch  sorrow  without  comfort 
leads  to  despair.  Despair  of  God's  mercy  is  the  deepest 
gulf  by  which  a  man  can  be  swallowed  up.  "  The  con- 
text gives  nothing  more  precise  than  the  notion :  to  be 
brought  by  the  sadness  to  despair,  to  the  abandonment 
of  all  hope  and  of  all  striving  after  the  Christian  salva- 
tion "  (Meyer). 

Ver.  8.  Confirm  .  .  .  love  toward  him.  The  omission 
of  the  word  ''  your  "  in  the  original  before  "  love  "  is  signifi- 
cant. Love  as  the  principle  of  Christian  life  here  requires 
a  public  expression,  a  ratification  in  a  public  way.  The 
formal  restoration  to  fellowship  of  the  sorrowing  offender 
was  to  be  the  "  Amen  "  of  the  assembled  congregation  to 
the  absolution  pronounced  by  the  minister  of  Christ. 
The  Apostle  has  furnished  a  powerful  reason  "wherefore" 
such  a  course  should  be  pursued.  His  earnest  entreaty 
that  it  be  done  is  expressed  in  the  words  "  I  beseech 
you." 


l82  //.  CORINTHIANS.  [ii.  9,  10. 

Ver.  9.  To  this  end  .  .  .  write.  Not  the  epistolary 
aorist,  as  though  "  egrapsa  "  meant  "  I  write,"  and  re- 
ferred to  the  present  Epistle.  Special  stress  is  laid  on 
the  written  communication.  The  end  of  the  Epistle  was  : 
Know  the  proof.  Evidence  whether  ye  are  genuine,  lov- 
ing, obedient  children  (Bengel).  Proof  which  comes  by 
trial  :  the  result  proving  their  quality.  A  crucial  test : 
Obedient  in  all  things.  Obedience  is  strong  proof,  but 
obedience  in  all  things  is  still  stronger,  and  this  particular 
obedience  in  regard  to  the  discipline  of  the  offender  is 
satisfactory  to  St.  Paul. 

Ver.  10.  Ye  forgive,  I  forgive.  As  they  were  united 
in  the  exconununication  of  the  sinner,  so  they  are 
united  in  the  absolution.  The  form  of  the  expression  is 
general,  but  the  api:)lication  is  clearly  intended  to  be 
specific.  Baldwin  calls  attention  to  the  solemn  words 
prescribing  the  act  of  discipline  (i  Cor.  5  :  4).  As  the 
Apostle's  participation  in  his  exclusion  made  the  punish- 
ment of  the  sinner  more  grievous,  so  now  the  Apostle's 
forgiveness  gives  him  additional  comfort.  If  I  have  for= 
given  anything.  The  entire  context  proves  that  this 
latter  clause  is  not  problematical  (De  Wette),  or  event- 
ual, turning  on  the  supposition  of  the  Church  granting 
forgiveness  (BILLROTH),  but  contains  a  delicate  reference 
back  to  ver.  5  in  this  sense,  namely  :  if — seeing  that  the 
sinner,  according  to  ver.  5,  has  not  in  fact  grieved  me,  but 
you — that  which  I  designate  as  "kecharismai  "  is  really 
this ;  for  the  having  pardoned  presupposes  the  pardoner 
to  be  the  injured  party,  which  St.  Paul,  however  (ver.  5), 
denies  himself  to  be  (Meyer).  The  verb  being  in  the 
perfect,  implying  that  the  matter  is  at  an  end,  the  most 
natural  interpretation  of  the  matter  is  this  :  "  Assuming 
or  taking  for  granted  that  I  have  already  forgiven  any- 
thing."    For  your  sakes  ...  in  the  person  of   Christ. 


1 1.  1 1 .]  SA  TAN'S  DE  VICES,  183 

For  the  sake  of  the  congregation,  whose  welfare  was  at 
stake,  for  the  edification  of  the  Church,  the  Apostle  acts 
as  a  true  minister  of  Christ,  in  the  person  of  Christ,  lit.  in 
the  face  of  Christ.  According  to  the  Vulgate,  the  A.  V., 
Luther  and  others,  St.  Paul  acts  in  this  matter  as  Christ's 
representative.  The  word  here  used,  prosopon,  means 
"person"  in  ch.  i  :  11,  and  "face"  in  ch,  3:7,  13,  18. 
The  close  connection  between  this  expression  and  "  for- 
giveness" favors  the  rendering  "  in  the  person  of  Christ," 
i.e.  in  His  stead,  an  official  absolution  from  sin,  as  pre- 
scribed by  the  Lord  (John  20  :  23), 

Ver.  II.  No  advantage  .  .  .  by  Satan.  The  erstwhile 
sinner  at  Corinth  had  been  given  over  to  Satan,  but  by 
the  grace  of  God  had  been  delivered  from  the  grasp  of 
the  father  of  lies.  To  regain  his  lost  prey  Satan  will  re- 
sort to  cheating,  to  fraud,  in  order  to  gain  an  advantage 
over  the  Church  (i  Pet.  5  :  8).  Not  ignorant  .  .  .  de- 
vices. Knowing  the  devices  of  Satan  should  make  us 
vigilant.  "  God  has  betrayed  Satan  to  us,  and  warned  us 
to  be  on  our  guard  against  his  tricks  and  stratagems  " 
(Luther).  Satan's  devices,  what  he  has  in  mind,  his 
plans,  are  directed  especially  against  the  Church.  The 
Church  at  Corinth  had  suffered  from  these  devices,  e.  g. 
by  the  leaven  of  sensuality  ;  should  she  suffer  again  by 
allowing  this  penitent  sinner  to  be  swallowed  up  by  over- 
much  sorrow?  One  of  Satan's  chief  devices  is  to  bring 
men  to  despair.  Li  this  instance,  not  only  the  individual, 
but  the  whole  Church,  might  have  suffered  loss. 

(E.)  St.  Paul's  Rejoicing  in  the  Gospel  (2  :  12-17). 

12-17.  Now  when  I  came  to  Troas  for  the  gospel  of  Christ,  and  when  a 
door  was  opened  unto  me  in  the  Lord,  I  had  no  relief  for  my  spirit,  be- 
cause I  found  not  Titus  my  brother :  but  taking  my  leave  of  them,  I  went 
forth  into  Macedonia.     But  thanks  be  unto  God,  which  always  leadeth  us 


l84  /^-  CORINTHIANS.  [li;  12. 

in  triumph  in  Christ,  and  maketh  manifest  through  us  the  savour  of  his 
knowledge  in  every  place.  For  we  are  a  sweet  savour  of  Christ  unto  God, 
in  them  that  are  being  saved,  and  in  them  that  are  perishing;  to  the  one  a 
savour  from  death  unto  death ;  to  the  other  a  savour  from  life  unto  life. 
And  who  is  sufficient  for  these  things  }  For  we  are  not  as  the  many,  cor- 
rupting the  word  of  God :  but  as  of  sincerity,  but  as  of  God,  in  the  sight  of 
God,  speak  we  in  Chri^st. 

Ver.  12.  To  Troas.  St.  Paul  here  takes  up  the  train  of 
thought  which  was  interrupted  by  the  reference  to  the 
case  of  the  offender  (verses  5-1 1).  He  again  comes  to 
Troas,  a  memorable  place  in  his  Apostolic  experience. 
Even  if  "Troas"  refers  to  the  entire  district,  i.e.  the 
angle  of  territory  to  the  south  of  the  Hellespont,  on  which 
Troy  was  situated,  yet  the  city  of  Troas,  built  by  An- 
tigonus,  Alexander's  lieutenant,  and  supposed  to  occupy 
the  site  of  ancient  Troy,  was  the  scene  of  the  Apostle's 
brief  stay.  For  the  gospel  of  Christ.  Not  merely  as  a 
traveller,  but  to  preach  the  Gospel.  Probably  the  im- 
pression made  on  him  by  the  place  during  his  first  visit 
had  something  to  do  with  this  intention.  Door  ...  in 
the  Lord.  The  open  door  here,  as  elsewhere  in  the  New 
Testament  (i  Cor.  16  :  9;  Rev.  3  :  8),  is  the  door  of  op- 
portunity, because  of  readiness  on  the  part  of  some  to 
hear  the  Gospel.  The  Lord  opens  the  door.  St.  Paul 
was  not  unmindful  of  this  opportunity,  but  he  has 
another  matter  on  his  mind,  which  leads  him  to  say: 
No  relief.  His  inmost  being,  his  very  higher  life  activity, 
as  Meyer  puts  it,  was  under  an  unbroken  strain,  with  no 
relaxation  from  the  burden.  His  spirit,  not  simply  his 
mind,  was  under  pressure.  The  anxiety  was  not  carnal, 
but  spiritual.  I  found  not  Titus.  Titus  had  been  sent 
to  Corinth  for  information  concerning  the  effect  of  the 
former  Epistle.  St.  Paul  expected  to  find  him  at  Troas. 
The  absence  of  Titus  increased  the  anxiety  of  the  Apostle 
to  such  an  extent  that  he  could  not  bear  to  tarry  longer 


II.  14]  A   TRIC/MPHA.VT  SERVICE.  185 

at  Troas.  Taking  my  leave.  Leave  of  whom?  Who 
else  can  be  meant  but  the  children  of  the  open  door  ? 
What  had  St.  Paul  wrought  at  Troas?  Calvin  and 
Estius  discuss  the  propriety  of  St.  Paul's  departure  from 
Troas,  as  though  it  were  a  neglect  of  opportunity.  Aside 
from  what  the  Apostle  accomplished  during  his  stay  at 
Troas,  there  was  something  else  which  had  a  prior  and 
a  stronger  claim.  The  Church  at  Corinth,  that  weak  part 
of  Christ's  fold,  required  his  attention.  Went  forth  .  .  . 
Macedonia.  In  the  expectation  of  meeting  Titus  there, 
which  was  in  all  likelihood  realized.  The  very  abrupt- 
ness of  the  burst  of  thanksgiving  in  the  following  verse 
seems  to  point  in  that  direction. 

Ver.  14.  Thanks  .  ,  .  unto  God.  The  burden  has 
been  lifted  from  the  Apostle's  spirit.  His  thoughts 
revert  to  the  joy  of  his  meeting  with  Titus  and  the  good 
news  concerning  the  Church  at  Corinth.  In  his  joy  he 
is  before  all  else  moved  to  thanks  unto  God.  Leadeth 
us  in  triumph.  Not  the  factitive  rendering  "  causeth  us 
to  triumph,"  but  as  Baldwin,  following  Ambrose,  inter- 
prets, '*  leading  us  with  Him  in  triumph,"  as  partakers  in 
the  triumphant  march  of  God.  Not  "  triumphed  over 
by  God  "  (Meyer)  ;  not  led  in  triumph  as  vanquished 
ones  (cf.  Col.  2  :  15),  but  joined  with  God  in  His  triumph, 
which  is  always  in  progress,  a  triumph  in  Christ.  Maketh 
manifest  .  .  .  the  savour.  In  keeping  with  the  illustra- 
tion taken  from  a  Roman  triumphal  procession.  Incense 
was  an  essential  part  of  a  Roman  triumph.  The  savor 
of  the  knowledge  of  God  in  Christ,  is  made  manifest,  like 
the  odor  of  incense,  through  the  ministry  of  the  Gospel. 
In  every  place.  The  blessed  scenes  of  his  labors  in  the 
Lord  pass  in  review  before  the  mind  of  the  Apostle.  In 
wonder  and  adoration  he  views  the  field  of  victory.  In 
every  place  the  Gospel  had  celebrated  its  triumphs. 


1 86  //•   CORINTHIANS.  [ii.  15,  16. 

Ver.  15.  Sweet  savour  of  Christ  unto  Qod.  The  testi- 
mony of  the  ministry,  the  Gospel,  makes  ministers  a 
sweet  savour,  if  Christ  is  preached.  The  Gospel  is  always 
sweet  in  itself,  intrinsically.  There  is  no  savor  like  it. 
A  sweet  influence  to  bring  men  unto  God.  Through 
Christ  unto  God  is  its  tendency.  It  is  a  sacrificial  odor 
from  Christ,  the  atoning  sacrifice.  In  them  .  .  .  being 
saved.  To  whom  salvation  is  being  applied,  who  are 
within  the  circle  of  sanctifying  power,  and  who  do  not 
resist  the  Holy  Spirit.  By  such  the  sweetness  of  the 
savor  is  realized  and  appreciated.  In  them  .  .  .  per= 
ishing.  Again  we  have  the  present  tense.  The  process 
is  going  on  at  the  present  time.  Men  are  being  saved, 
and  men  are  perishing,  beneath  the  influence  of  the  same 
sweet  savor  of  Christ.  Many  are  perishing,  because  they 
will  not  perceive  the  sweetness  of  Christ's  savor. 

Ver.  16.  Savour  ,  .  .  death.  They  that  perish  change 
the  blessing  into  a  curse,  the  sweet  savor  into  a  savor  of 
death,  a  death-savor.  A  savor  of  death  refers  to  the 
process.  In  its  course  it  implies  spiritual  death.  One 
may  abuse  the  bounty  given  for  the  purchase  of  food  by 
procuring  poison  for  one's  self-destruction.  God's  best 
gift  may  be  made  a  savor  of  death  unto  death.  Savour 
.  .  .  life.  This  is  their  proper,  normal  function — to  bring 
life.  Ministers  are  God's  messengers,  bearing  life  which 
leads  to  the  fulness  of  eternal  life.  "  Christian  hearts  are 
converted  to  God  by  the  preaching  of  the  Divine  Word, 
and  are  saved,  and  the  Gospel  is  to  them  a  savor  unto 
eternal  life,  yea,  a  power  of  God  which  saves  them  " 
(Luther).  Who  is  sufficient  ?  Nothing  can  surpass 
these  things  in  importance.  The  highest  interests  of 
time  and  eternity  are  involved.  Earthen  vessels  bear  the 
treasure.  Their  sufificiency  is  of  God.  (Cf.  i  Cor.  2  : 
12-16.) 


II.  17.]  SINCERE  PREACHING.  187 

Ver.  17.  Corrupting  the  word.  Many  false  teachers 
at  that  time  corrujotcd  the  Word  of  God,  and  the  hin- 
guage  might  imply  that  "  the  many  "  will  continue  this 
most  nefarious  work.  The  word  translated  "  corrupt  " 
occurs  nowhere  else  in  the  New  Testament.  It  means 
to  "adulterate,"  and  is  formed  from  a  word  which  signi- 
fies a  "  huckster,"  or  "  tavern-keeper,"  especially  a  dealer 
in  wine,  which  was  mixed  with  worthless  or  ev^en  injuri- 
ous substances,  for  personal  ends.  They  adulterate  the 
Word  of  God  by  the  Jewish  ceremonial  law,  by  false 
philosophy,  by  license  substituted  for  liberty,  by  scep- 
ticism, by  personal  interests.  St.  Paul  is  above  such 
things,  by  the  grace  of  God.  Of  sincerity, — the  holy 
censer,  upon  which  he  laid  the  sweet  incense  (Besser), 
pure  and  unadulterated,  in  truth  and  uprightness.  An 
honest  Christian  minister  is  first  pure,  then  peaceable. 
Of  God,  in  the  sight  of  God.  His  sincerity  might  seem 
to  be  a  subjective  matter  were  it  not  of  God.  But  for 
God,  the  Apostle  would  still  be  a  Pharisee  and  a  perse- 
cutor. But  one  power  controls  him,  that  is,  God,  He 
knows  that  the  eyes  of  God  are  upon  him.  His  own 
eyes  are  lifted  up  to  God  in  response.  Speak  we  in 
Christ.  Out  of  a  life  whose  roots  are  in  Christ,  "  all  my 
springs  are  in  thee  "  (Ps.  87  :  7).  Whatever  is  not  spoken 
in  Christ  cannot  be  the  Gospel.  St.  Paul  lived  in  Christ 
and  therefore  spoke  in  Christ.  "  I  believed,  therefore 
have  I  spoken." 

(F.)    The  Ministration  of  the  Spirit  (3  :  i-ii). 

l-ii.  Are  we  beginning  again  to  commend  ourselves  ?  or  need  we,  as  do 
some,  epistles  of  commendation  to  you  or  from  you  }  Ye  are  our  epistle, 
written  in  our  hearts,  known  and  read  of  all  men;  being  mad^  manifest  that 
ye  are  an  epistle  of  Christ,  ministered  by  us,  written  not  with  ink,  but  with 
the  Spirit  of  the  living  God  ;  not  in  tables  of  stone,  but  in  tables  that  arc 
hearts  of  flesh.     And  such  confidence  have  we  through  Christ  to  Godward : 


i88  //.  CORINTHIANS.  [iii.  i. 

not  that  we  are  sufficient  of  ourselves,  to  account  anything  as  from  our- 
selves;  but  our  sufficiency  is  from  God;  who  also  made  us  sufficient  as 
ministers  of  a  new  covenant;  not  of  the  letter,  but  of  the  spirit:  for  the 
letter  killeth,  but  the  spirit  giveth  life.  But  if  the  ministration  of  death, 
written,  «;/</ engraven  on  stones,  came  with  glory,  so  that  the  children  of 
Israel  could  not  look  stedfastly  upon  the  face  of  Moses  for  the  glory  of  his 
face  ;  which  glory  was  passing  away  :  how  shall  not  rather  the  ministration 
of  the  spirit  be  with  glory  ?  For  if  the  ministration  of  condemnation  is 
glory,  much  rather  doth  the  ministration  of  righteousness  exceed  in  glory : 
for  verily  that  which  hath  been  made  glorious  hath  not  been  made  glorious 
in  this  respect,  by  reason  of  the  glory  that  surpasseth.  For  if  that  which 
passethaway  %vas  with  glory,  much  more  that  which  remaineth  is  in  glory. 

Ver.  I.  Beginning  again  to  commend  ourselves?     Is 

there  any  reason  why  we  should  endeavor  to  impress  the 
Christians  at  Corinth  by  referring  to  the  quahty  and 
quantity  of  our  work?  Others,  false  teachers,  corrupters, 
may  assert  that  we  boast  of  our  work  in  order  to  improve 
our  standing  at  Corinth.  That  is  not  what  we  have  in 
mind  when  we  speak  of  our  sincerity.  Not  self-com- 
mendation, but  the  character  of  the  Christian  ministry. 
Need  we  .  .  .  epistles  of  commendation  ?  Some  evi- 
dently need  letters  of  introduction,  because  they  are  not 
sufificiently  well  known  to  the  Church  at  large.  We  have 
here  one  of  the  earliest,  if  not  the  very  first  reference  to 
a  practice  which  became  quite  common  and  important  in 
the  life  of  the  early  Church.  These  '^  litcrce  forniata;^' 
issued  by  the  home  Church  to  a  travelling  Christian,  at- 
tested his  standing  in  his  own  congregation,  and  assured 
him  a  hearty  welcome  in  others.  Julian,  the  apostate 
emperor,  realized  their  value,  and  tried  to  introduce  them 
into  the  sphere  of  heathen  life,  a  tribute  to  the  religion 
whose  destruction  he  sought.  St.  Paul,  however,  stood 
in  no  need  of  such  letters.  He  was  better  known  to  the 
Church  at  Corinth  and  outside  of  Corinth  than  any  other 
Christian  of  his  time.  He  is  justified  in  becoming  iron- 
ical over  against  his  adversaries.     He  does  not  forget,  on 


III.  2,  3.]  A  LIVING  EPISTLE.  189 

the  other  hand,  that  there  is  a  serious  side  to  the  matter, 
to  which  he  now  turns. 

Ver.  2.  Ye  are  our  epistle.  Living  men  are  his  epistle ; 
men  at  Corinth  and  elsewhere,  the  fruits  of  his  ministry. 
They  are  the  best  letters  of  commendation,  speaking 
louder  than  words.  Written  in  our  hearts.  How  natu- 
ral is  this  thought !  How  can  the  Apostle  help  but  think 
of  it.  Inscribed  as  the  Corinthians  were  in  heart  of  St, 
Paul,  time  itself  could  not  erase  them.  Olshausen's  view 
that  this  clause  refers  to  St.  Paul's  intercession  for  the 
Corinthians  is  hardly  the  chief  thought  in  his  mind.  Not 
merely  written  in  the  Apostle's  "  own  good  conscious- 
ness" (Meyer),  but  rather  in  his  "  love  "  (Chrysostom), 
in  his  inner  life  of  affectionate  recollection.  Known  and 
read  of  all  men.  Not  only  written  in  the  hearts  of  the 
ministry,  but  known  to  all  men  with  whom  they  came  in 
contact,  open  to  inspection  and  criticism,  wherever  they 
were.  The  Church  at  Corinth,  next  to  the  Church  at 
Rome,  was  a  garden  of  the  Lord's  planting,  whose  sweet 
perfume  made  itself  felt  in  the  great  city,  and  bore  testi- 
mony for  the  Apostle.  When  corrupters  sought  to  tam- 
per with  this  letter,  he  protested  with  energy  and  effect. 
That  a  hostile  world  would  read  this  epistle,  i.  e.  the 
Church  at  Corinth,  critically,  was  to  be  expected,  but  the 
Apostle  does  not  fear  the  result. 

Ver.  3.  Manifest  ...  an  epistle  of  Christ.  The  au- 
thor of  the  epistle  is  Christ,  the  Lord,  who  makes  mani- 
fest the  children  of  light.  Christ  is  really  the  writer. 
Ministered  by  us.  We  are  the  instruments,  the  amanu- 
enses of  the  Lord.  Without  Him  there  would  be  no 
ministration.  Dean  Stanley  remarks  on  the  number  and 
variety  of  the  similes  with  which  this  chapter  is  crowded. 
Not  with  ink,  but  with  the  Spirit.  Better  than  the 
black  pigment  (atramentum)  used  as  ink,  which  flows  out 


190  //•  CORINTHIANS.  [in.  4,  5. 

from  the  reed  pen  upon  the  paper  (papyrus)  and  makes 
the  epistle,  is  the  flow  of  the  Holy  Spirit's  influence  into 
the  lives  of  men.  The  living  God  sends  the  Spirit  of  life 
to  breathe  upon  the  spiritually  dead,  and  make  them  an 
epistle  full  of  life.  Not  in  tables  of  stone.  The  slight 
incongruity  thus  introduced  into  the  simile,  since  one 
does  not  write  with  ink  on  tables  of  stone  (Lias),  is 
readily  understood.  The  tables  of  the  Law  arise  before 
the  mind  of  the  Apostle.  The  promise  that  the  law 
should  be  written  in  the  heart  occurs  to  him,  and  he  at 
once  proceeds  to  use  this  illustration.  In  tables  .  .  . 
hearts  of  flesh.  A  living  epistle  is  not  one  inscribed  on 
the  mere  surface  of  life,  producing  an  external  observance 
by  the  letter  of  the  law,  separated  from  its  spirit,  or  by 
constraint  of  the  law,  but  is  one  written  in  human  hearts, 
producing  spontaneous,  cheerful  obedience  to  the  will  of 
God.  The  gracious  promise  of  God  was  fulfilled  in  such 
living  epistles  (Ezek.  36  :  26). 

Ver.  4.  Such  confidence.  "  Confidence  that  we  have 
prepared  you  to  form  the  epistle  "  (Luther).  "  Confi- 
dence in  his  Apostolic  mission  of  which  the  Corinthian 
Church  is  a  sufficient  guarantee"  (Lias).  Such  confi- 
dence is  to  be  expected  on  the  part  of  the  ministry. 
Through  Christ  to  Qod=ward.  Through  Christ,  who 
gave  some  to  be  Apostles, — for  the  perfecting  of  the 
saints,  unto  the  work  of  ministering  (Eph.  4:  11,  12). 
St.  Paul,  called  to  be  an  Apostle,  by  the  Lord  Christ, 
knows  that  the  Lord  is  with  him  in  his  work,  hence  his 
confidence  to  God-ward.  Christ  mediates  the  religious 
direction. 

Ver.  5.  Not  .  .  .  sufficient  of  ourselves.  "  That  which 
Paul  here  confesses  is  an  article  of  great  importance,  and 
contains  a  great  deal,  casts  down  all  pride,  presumption, 
wantonness,  glory,  self-confidence,  and  exalts  God  alone, 


III.  6.]  THE  SPIRIT  VS.   THE  LETTER.  igj 

because  He  does  all  things.  It  is  easy  to  say,  but  a  great 
thing  to  believe  and  apply  to  one's  life  "  (Luther).  To 
account  anything  as  from  ourselves.  To  judge  any- 
thing we  have  done  as  originating  with  ourselves.  Re- 
viewing the  work  we  cannot  conclude  that  any  part  of  it 
was  done  by  any  ability  of  our  own.  Our  sufficiency 
.  .  .  from  God.  The  sufficiency  flows  from  God  as  its 
source  :  originates  with  Him  (Plumptre). 

Ver,  6.  riade  us  sufficient  as  ministers  of  a  new 
covenant.  The  word  "  sufficient  "  occurs  three  times  in 
succession  :  each  time  in  a  new  setting.  Ministers  of  a 
new  covenant  in  contrast  with  the  old.  Newness  implies 
freshness  of  life  and  energy  (Plumptre),  but  it  implies 
more :  the  wider  range  and  greater  fulness  of  the  new 
covenant  ministry.  Not  of  the  letter,  but  of  the  Spirit. 
The  Law  is  here  contrasted  with  the  Gospel.  The  Law 
was  given  in  the  form  of  the  letter  graven  in  tables  of 
stone.  It  was  the  Law  of  commandments,  of  command, 
of  injunction.  The  spirit  does  not  come  as  the  letter,  as 
a  command,  but  as  a  power,  wielding  direct  influence. 
The  letter  killeth  .  .  .  the  Spirit  giveth  life.  "  Letter  " 
does  not  mean  'Miteralness,"  i.e.  the  real,  native,  genuine 
meaning  of  words,  but  that  letter  which,  like  the  stone 
into  which  it  is  graven,  has  no  life,  and  is  incapable  of 
giving  life.  This  letter  of  the  Law  is  not  only  devoid 
of  life  in  itself,  but  is  destructive  of  life  :  "  Killeth." 
"  When  the  Law  and  nature  clash,  and  learn  to  know 
one  another,  then  conscience  and  sin  are  first  brought  to 
the  surface,  Man  sees  how  deeply  evil  he  is  heart,  how 
great  his  sins  are,  even  in  those  things  which  he  before  re- 
garded as  good  works,  and  not  as  sin.  He  is  forced  to 
the  conclusion  that  he  of  himself  is  nothing  but  a  child  of 
death,  of  wrath,  and  of  hell  "  (Luther),  The  Spirit,  on 
the  other  hand,  giveth  life  to  those  whom  the  Law  has 


192  I!-  CORINTHIANS.  [iii.  7, 8. 

thus  put  to  death.  The  letter  has  this  effect,  that  no 
one  abide  before  the  wrath  of  God  ;  the  Spirit  this 
effect,  that  no  one  can  perish  before  the  grace  of  God 
(Luther). 

Ver.  7.  The  ministration  of  death.  That  of  Moses, 
which  he  accompHshed  by  bringing  down  to  the  people 
the  Tables  of  the  Law  from  Sinai.  On  stones.  The 
ministration  of  death  in  letters,  which  was  engraven  in 
stones.  There  is  no  antithesis  between  written  and 
engraven.  The  Apostle  follows  the  former  train  of 
thought,  and  adds  another  idea  by  way  of  comparison. 
Came  with  glory.  Came  into  being  with  a  glory  as  an 
accompaniment.  The  function  of  the  Law  is  glorious, 
albeit  it  killeth  ;  it  kills  because  of  sin,  that  sin  may  be- 
come manifest,  and  that  life  may  ensue.  Could  not  look 
stedfastly  ...  for  the  glory  of  his  face.  A  manifesta- 
tion of  glory  visible  upon  the  face  of  Moses,  which  the 
children  of  Israel  could  not  behold  steadfastly.  They  saw 
tlie  brightness ;  they  shrank  from  it  in  awe.  Which 
glory  was  passing  away.  It  was  but  a  transitory  glory, 
in  the  act  of  passing  away  when  the  children  of  Israel 
saw  it.  How  different  the  impression  made  on  the 
disciples  by  the  appearance  of  Moses  and  Elias  on  the 
Mount  of  Transfiguration  (Matt.  17  :  4). 

Ver.  8.  riinistration  of  the  Spirit  .  .  .  with  glory. 
Luther  renders  the  office  the  ministration  which  gives 
the  Spirit,  i.  e.  imparts  the  Spirit  (Acts  10  :  44).  The 
gift  of  the  Holy  Spirit  is  synonymous  with  the  gift  of 
life.  The  ministration  of  death  takes  away  life,  that  of 
the  Spirit  confers  life.  Here-  we  have  nothing  but  the 
evangelical  giving  of  the  Spirit"  (Besser).  This  glory 
does  not  pass  away  ;  it  is  rather  constantly  passing  for- 
ward into  the  future,  as  the  work  of  the  Spirit  goes 
onward. 


III.  9-11.]  TWO  MINISTRATIONS.  193 

Ver.  9.  riinistration  of  condemnation  is  glory.  Even 
the  wrath  of  God  is  glorious  (Rom.  4  :  15).  The  ministry, 
which  is  the  medium  of  condemnation  (Meyer)  :  which 
preaches  condemnation  (LUTHER).  flinistration  of 
righteousness  exceed  in  glory.  Two  ministries  :  that  of 
the  letter,  of  condemnation ;  that  of  the  Spirit,  of  right- 
eousness. The  latter  implies  the  opposite  of  the  former, 
namely,  the  forgiveness  of  sin.  Far  beyond  the  glory  of 
condemnation  is  the  superabundance  of  the  glory  of 
righteousness,  as  manifested  in  the  ministration  of  each. 
Not  only  does  the  glory  differ  in  mode,  in  kind,  but  in 
degree,  in  quantity. 

Ver,  10.  That  made  glorious.  The  glory  is  acknowl- 
edged to  be  a  fact.  The  glory  of  the  ministry  of  con- 
demnation is  meant.  Hath  not  .  .  .  glorious.  Com- 
paratively speaking.  The  moon,  though  visible,  loses  its 
glory  when  the  sun  is  shining.  In  this  respect.  When 
compared  with  the  ministry  of  righteousness.  By  reason 
of  .  .  .  surpasseth.  "  That  is,  if  we  view  this  glory, 
which  we  have  in  Christ  through  the  preaching  of  the 
Gospel,  rightly,  then  that  part  of  the  glory,  namely,  of 
the  Law,  which  is  only  a  diminution,  brief  and  transitory 
glory,  is  also  no  glory,  but  merely  dark  clouds,  compared 
with  the  light  of  Christ,  which  now  enlightens  us  out  of 
sin,  death,  and  hell,  unto  God  and  eternal  life  (Luther). 

Ver.  1 1.  Passeth  away.  That  which  was  in  the  act  of 
passing  away.  The  ministration  of  condemnation  is 
meant.  No  argument  is  offered  by  this  text  in  favor  of 
the  Antinomians,  who  sought  to  abolish  the  preaching  of 
the  Law,  The  Law  finds  its  end  in  Christ,  who  takes 
away  the  condemnation  (Rom,  10  :  4).  A  glance  at 
"I  Cor.  13  :  8-1 1  may  help  to  throw  some  light  on  the  re- 
lation expressed  in  this  verse  ;  especially  as  the  same 
verbs  are  used  in  the  Greek,  That  which  remaineth. 
13 


ig4  ^I-  CORINTHIANS.  [in.  12 

The  sententious  brevity  of  the  Greek  is  necessarily  lost 
in  the  translation  of  both  clauses.  The  ministration  of 
righteousness  remains  unto  the  end  of  the  world.  The 
transient  is  absorbed  by  the  permanent ;  finds  its  fulfil- 
ment in  that  which  remains.  The  transient  service 
which  is  through  glory  finds  its  goal  in  Christ,  who  has 
instituted  a  new  service,  which  remains  in  glory  as  an 
abiding  stream  of  light. 

(G.)   The  Veil  Done  Away  in  Christ  (3  :  12-18). 

12-18.  Having  therefore  such  a  hope,  we  use  great  boldness  of  speech, 
and  a7-e  not  as  Moses,  who  put  a  veil  upon  his  face,  that  the  children  of 
Israel  should  not  look  stedfastly  on  the  end  of  that  which  was  passing 
away:  but  their  minds  were  hardened:  for  until  this  very  day  at  the  read- 
ing of  the  old  covenant  the  same  veil  remaineth  unlifted;  which  veil  is 
done  away  in  Christ.  But  unto  this  day,  whensoever  Moses  is  read,  a  veil 
lieth  upon  their  heart.  But  whensoever  it  shall  turn  to  the  Lord,  the  veil 
is  taken  away.  Now  the  Lord  is  the  Spirit :  and  where  the  Spirit  of  the 
Lord  is,  there  is  liberty.  But  we  all,  witli  unveiled  face  reflecting  as  a 
mirror  the  glory  of  the  Lord,  are  transformed  into  the  same  image  from 
glory  to  glory,  even  as  from  the  Lord  the  Spirit. 

Ver.  12.  Having  .  .  .  hope.  As  just  described,  a  hope 
of  glory  belonging  to  the  permanent  ministration,  A 
hope  that  putteth  not  to  shame,  because  already  proved, 
tested  (Rom.  5  :  5).  Boldness  of  speech.  Boldness 
which  is  marked  by  frankness,  holding  back  nothing. 
Fulness,  openness  of  speech,  is  the  original  force  of  the 
Word.  Why  should  not  the  ministry  of  the  Gospel  have 
that  boldness  implied  in  this  fulness  of  speech  ?  Yea, 
more,  the  boldness  may  be  a  joyous  utterance  as  in- 
dicated by  Luther's  rendering.  Others,  men  who  corrupt 
the  Word,  may  have  reasons  for  using  reserve,  but  we 
use  great  boldness  of  speech.  So  great,  so  abundant  is 
this  boldness  that  it  has  been  called  the  resplendent  dawn 
of  eternity,  the  early  morning  radiance  of  eternal  light 
(Besser). 


III.  13-15]  THE   VEIL  OF  MOSES.  195 

Ver.  13.  Not  as  Moses  .  .  .  The  narrative  in  Exod. 
34  :  29-35  seems  to  imply  that  Moses  put  the  veil  upon 
his  face,  because  the  skin  of  his  face  shone,  and  the  people 
were  afraid  to  come  nigh  him.  In  the  following  clause 
St.  Paul  adds  another  thought.  Children  of  Israel  .  .  . 
not  look  stedfastly  ,  .  .  end  of  .  .  .  passing  away. 
The  children  of  Israel  did  not  see  the  end  of  this  tran- 
sitory glory.  The  Apostle  directs  the  minds  of  his 
readers  back  to  the  difference  between  the  two  ministra- 
tions and  their  respective  glory.  The  permanent  glory 
is  one  that  needs  no  veil.  The  transitory  glory  brings 
terror  to  the  minds  of  sinners,  of  all  sinful  men.  As 
long  as  the  state  of  terror  obtained  the  end  of  that 
which  was  passing  away  could  not  be  seen. 

Ver.  14.  riinds  hardened.  The  state  of  mind  and 
the  nature  of  the  glory  must  be  considered  together. 
The  Law  has  its  own  dread  glory  until  the  end  is  seen, 
aside  from  the  manifestation  at  Mt.  Sinai.  Their  minds, 
i.  e.  their  thoughts,  in  their  entire  range  were  hardened. 
They  were  under  the  dominion  of  fear.  Taken  as  a 
people  the  same  cast  of  thought  has  prevailed  in  Israel, 
until  the  time  of  the  Apostle  and  still  obtains  at  the 
present  day.  Reading  of  the  old  covenant.  The  old 
covenant  and  the  Law  are  synonymous.  Whenever  and 
wherever  the  Law  is  read  by  Israel  in  hardness  of  mind, 
the  effect  is  the  same,  the  end  is  not  seen.  The  same 
veil  .  o  .  unlifted.  Not  the  veil  which  was  upon  the 
face  of  Moses,  but  the  real  obstruction  caused  by  the 
hardness  of  their  minds.  The  hardness  is  primary  and 
radical,  the  veil  worn  by  Moses  only  secondary.  Veil 
.  .  .  done  away  in  Christ.  Christ  alone  can  remove  the 
veil.  He  tells  the  Jews:  "Ye  will  not  come  to  Me  that 
ye  may  have  life  "  (John  5  :  40). 

Ver.  15.  But    unto    this    day.     A   repetition    clearly 


1^6  II'  CORINTHIANS.  [m.  i6,  17. 

showing  that  the  Law  is  meant  by  the  Old  Covenant  or 
Testament.  (See  above  ver.  14.)  Moses  read  is  Hke 
Moses  speaking  (Besser).  Moses  is  the  representative 
of  the  Old  Covenant,  his  name  stands  for  the  Law.  Veil 
.  .  .  upon  their  Iieart.  Not  upon  their  face,  but  upon 
the  inner  man — the  heart.  The  fountain  of  their  being  is 
covered,  obstructed.  "  The  hypocrites  make  a  veil  for 
themselves,  namely,  the  presumption  of  their  works  and 
external  holiness  ;  they  have  no  desire  to  look  fairly  into 
the  eye  of  the  Law,  and  come  to  know  that  such  right- 
eousness amounts  to  naught  "  (Luther). 

Ver.  16.  Turn  to  the  Lord.  What  shall  turn  ?  Various 
nominatives  to  the  verb  have  been  suggested.  Nothing 
else  than  the  heart  of  Israel  can  be  thought  of  as  the 
subject.  When  this  heart  shall  turn  to  the  Lord.  Con- 
version, to  the  Lord,  of  which  the  Apostle  is  a  striking 
example.  The  Lord  is  essential  to  the  turning  by  His 
power  of  attraction,  and  not  merely  as  an  object  or  goal. 
The  way  is  always  open.  Veil  .  .  ,  taken  away.  The 
turning  to  the  Lord  and  the  removal  of  the  veil  are 
simultaneous.  The  Hand  which  draws  the  heart  of 
Israel,  takes  the  veil  away.  Both  are  parts  of  the  same 
gracious  operation  of  the  Holy  Spirit.  The  whole  pro- 
ceeding is  viewed  as  future,  but  in  that  future,  the 
taking  away  of  the  veil  is  regarded  as  present. 

Ver.  17.  The  Lord  .  .  .  Spirit.  Bengel  terms  this  a 
sublime  expression,  i.  e.  the  Lord,  Christ  is  not  the  letter, 
but  the  Spirit  and  the  end  of  the  Law.  The  Apostle 
reverts  to  ver.  6:  "  For  the  letter  killeth,  but  the  Spirit 
giveth  life.  We  are  told  (i  Cor.  15  :  45),  "The  last 
Adam  became  a  life-giving  Spirit."  Absolute  life  belongs 
to  the  Lord  from  eternity,  and  with  it  the  power  of 
giving  life.  Even  His  words  are  spirit  and  life  (John 
6  :  63).  All  the  means  of  grace  are  full  of  this  quicken- 
ing, life-giving  power.     The  Spirit  of   the  Lord.     Note 


III.  iS.]  LIBERTY  AND  TRANSFORMATION.  197 

the  difference  between  the  two  expressions :  "  The  Lord 
is  the  Spirit,"  and  "  The  Spirit  of  the  Lord."  There  is 
no  tautology  here.  While  the  former  refers  to  the  essence 
of  God,  the  hitter  has  reference  to  the  person  of  the 
Holy  Spirit,  promised  by  the  Lord  to  the  Church.  (See 
also  Rom.  8:9;  Gal.  4  :  6;  Phil,  i  :  19;  i  Pet.  i  :  11.) 
There  is  liberty.  The  liberty  of  the  glory  of  the  children 
of  God  (Rom.  8  :  21).  Over  against  this  liberty  is  the 
spirit  of  bondage  unto  fear.  The  sons  of  God  are  led  by 
the  Spirit  of  God.  The  children  of  bondage  are  coerced 
by  the  letter  of  the  Law.  "  Even  as  one  whose  sight  is 
good  needs  not  to  be  taught  how  to  see,  but  sees  freely 
and  more  than  all  instruction  could  help  or  enable  him 
to  do  ;  but  if  his  sight  be  unsound,  his  liberty  is  at  an 
end,  one  cannot  find  instructions  enough  for  him,  to  help 
to  guard  and  protect  him,  but  he  must  exercise  special 
care  and  precaution  in  every  glance,  to  enable  him  to  see  " 
(Luther). 

Ver.  18.  Unveiled  face.  All  the  children  of  God,  from 
whose  hearts  the  veil  has  been  taken  away.  Now  their 
sight  is  clear  to  behold  wondrous  things  in  the  Law. 
They  see  aright  in  the  light  of  the  Gospel.  Reflecting  as 
a  mirror.  Following  Chrysostom,  Luther  and  a  number 
of  others  prefer  the  above  rendering.  But  the  usage  of 
the  Greek  language  is  against  it.  The  middle  voice  which 
is  here  used  means  to  look  into  a  mirror,  to  behold  one- 
self in  a  mirror.  Beholding  as  in  a  glass  is  the  rendering 
of  the  Old  Version.  Lit.  Beholding  in  the  mirror.  The 
person  of  Christ  cannot  be  the  mirror,  nor  the  believing 
heart  as  Osiander  held.  We  now  behold  the  glory  of  the 
Lord  in  the  mirror  of  the  Gospel  (Meyer).  Transformed. 
While  we  thus  behold  the  glory  of  the  Lord  the  change 
is  going  on.  Not  suddenly,  biit  gradually,  the  increase  in 
glory  takes  place.     The  image  is  the  same  which  is  be- 


198  //.  CORINTHIANS.  [iv.  i. 

held  in  the  mirror,  the  image  of  the  Lord.  From  the 
Lord.  One  thing  is  not  to  be  forgotten  :  the  work  is  not 
ours,  but  the  Lord's.  The  restoration  of  the  lost  image 
of  God  could  only  be  accomplished  by  the  Son  of  God. 
His  breath  causes  the  spiritually  dead  to  rise  up  into 
newness  of  life. 

(H.)  St.  Paul  Faints  not  in  his  Ministry  (4  :  1-6). 

1-6.  Therefore  seeing  we  have  this  ministry,  even  as  we  obtained  mercy, 
we  faint  not :  but  we  have  renounced  the  hidden  things  of  shame,  not  walk- 
ing in  craftiness,  nor  handling  the  word  of  God  deceitfully ;  but  by  the  mani- 
festation of  the  truth  commending  ourselves  to  every  man's  conscience  in 
the  sight  of  God.  But  and  if  our  gospel  is  veiled,  it  is  veiled  in  them  that 
are  perishing :  in  whom  the  God  of  this  world  hath  blinded  the  minds  of 
the  unbelieving,  that  the  light  of  the  gospel  of  the  glory  of  Christ,  who  is 
the  image  of  God,  should  not  dawn  upon  them.  For  we  preach  not  our- 
selves, but  Christ  Jesus  as  Lord,  and  ourselves  as  your  servants  for  Jesus' 
sake.  Seeing  it  is  God,  that  said,  Light  shall  shine  out  of  darkness,  who 
shined  in  our  hearts,  to  give  the  light  of  the  knowledge  of  the  glory  of  God 
in  the  face  of  Jesus  Christ. 

Ver.  I.  Therefore  .  .  .  this  ministry.  Therefore,  i.  e. 
in  view  of  all  the  Apostle  has  said  concerning  this  minis- 
try. By  way  of  comparison  he  has  brought  out  the 
glorious  character  of  this  ministry  of  the  New  Covenant. 
Besides  he  lays  stress  on  the  fact  of  having  this  ministry 
as  a  possession,  as  something  of  intrinsic  value.  We 
obtained  mercy.  Mercy  as  well  as  glory  belongs  to  this 
office.  Tender  mercy  marks  all  the  dealings  of  God  with 
His  children.  To  be  called  into  this  service  is  the  height 
of  mercy.  We  faint  not.  Great  are  the  burdens  and 
trials  of  this  ministry  :  no  one  realizes  the  strain  more 
than  the  tried  Apostle  ;  but  he  has  also  tried  the  springs 
of  strength  and  always  found  them  equal  to  every  emer- 
gency. Never  failing  mercy  means  never  failing  strength. 
Special  grace  never  fails  to  be  given  to  those  to  whom 
special  work  is  assigned. 


IV.  2.]  THE  HIDDEN  AND   THE  MANIFEST  jgg 

Ver.  2.  The  hidden  things  of  shame.  Christians  are 
constantly  called  upon  to  renounce  evil.  Every  weight 
must  be  laid  aside  (Heb.  12  :  i).  Whatever  tends  to 
bring  reproach  or  shame  upon  the  Lord's  cause  must  be 
renounced.  Shame  has  its  hidden  side,  or,  better,  its 
hidden  sides.  Even  though  that  which  is  shameful  may 
be  hidden,  it  must  be  renounced.  Jacob  Andreas,  one  of 
the  authors  of  the  Formula  of  Concord,  desired,  in  every 
part  of  his  ministry,  to  live  as  bearing  two  windows,  one 
through  which  he  might  look  up  to  God,  and  one  through 
which  all  men  might  look  into  his  inmost  being.  Not 
walking  in  craftiness.  Not  resorting  to  the  tricks  of 
cunning,  to  mischievous  devices,  to  means  of  guile  in 
order  to  carry  out  certain  designs.  St.  Paul  was  no 
Jesuit,  no  schemer.  Handling  .  .  .  word  of  God  deceit= 
fully.  Craftiness  and  deceit  arc  illustrations  of  the 
hidden  things  of  shame.  The  w^orst  of  all  frauds  is  per- 
petrated when  the  Word  of  God  is  handled  deceitfully, 
made  to  convey  a  wrong  impression,  injurious  to  the  soul. 
Meyer  says  that  it  is  done  by  alterations  and  foreign  ad- 
mixtures. No  matter  by  what  method  of  presentation 
or  interpretation  the  result  is  achieved,  it  is  of  all  decep- 
tions the  most  dire.  When  Luther  was  criticised  for  his 
unbending  position  and  besought  to  yield  in  matters  of 
conviction,  he  replied  :  "  The  Word  is  not  mine,  but 
belongs  to  God."  Manifestation  of  the  truth.  Saving 
truth,  the  truth  of  revelation,  of  which  St.  Paul  here 
speaks,  is  altogether  meant  for  publication.  The  tidings 
that  concern  the  Kingdom  of  God  are  to  be  made  mani- 
fest. Manifestation  is  demanded  by  the  very  nature  of 
the  Gospel.  Commending  ourselves  .  .  .  conscience. 
Such  commendation  of  self  to  others  is  desirable,  yea, 
commendable  in  itself.  When  ministers  commend  them- 
selves by  the  manifestation  of  the  truth,  they  are  deserv- 


200  //•  CORINTHIANS.  [iv.  3,  4. 

ing  of  the  highest  praise.  Every  man's  conscience  will 
bear  witness  concerning  the  truth  proclaimed,  whether 
the  message  be  accepted  or  rejected.  In  the  sight  of  God. 
Who  observes  the  conscience  of  every  man  and  the  only 
One  who  is  able  to  search  the  heart.  The  truth,  the 
searchlight  of  God,  is  applied  to  the  conscience  of  man. 
The  minister  who  wields  it  ought  himself  to  stand  in  the 
sight  of  God. 

Ver.  3.  Our  Gospel  .  .  .  veiled.  Probably  the  objec- 
tion was  raised  that  the  Gospel  was  not  regarded  by  all 
men  as  the  truth.  God  has  not  veiled  His  Gospel. 
Veiled  in  .  .  .  perishing.  In  them  who  are  on  the  way 
to  destruction.  Veiled  "in  them,"  Meyer  says  "among 
them,"  but  how?  Their  inward  attitude  of  mind  and 
heart  certainly  is  the  source  of  the  obstruction.  There  is 
no  ground  in  the  text  for  limiting  the  application  to  a 
particular  class,  such  as  the  Judaizing  teachers.  The  use 
of  the  present  participle  is  significant,  as  not  excluding 
the  possibility  of  a  change  (Plumptre). 

Ver.  4.  The  god  of  this  world.  The  nearest  parallel  to 
this  designation  of  Satan  is  given  by  the  Lord  (John 
14:  30).  "The  prince  of  this  world."  (See  also  Eph. 
2  :  2.)  Doubtless  the  powerful  influence  of  the  devil  is 
prominent  in  this  passage,  but  not  without  a  reference  to 
the  awful  relation  which  exists  between  him  and  his 
subjects.  They  have  practically  put  him  in  the  place  of 
God,  have  made  him  their  god.  Hence  his  influence  in 
them  that  are  perishing,  which  is,  however,  limited  to 
this  world  in  its  duration,  i.  e.  to  time.  Blinded  .  .  . 
unbelieving.  Unbelief  gives  the  devil  an  opportunity 
to  blind  the  thoughts  of  the  mind  when  they  deal  with 
the  truth  of  the  Gospel.  Hence  the  veiling  of  the  Gospel. 
Man's  unbelief  and  Satan's  malice  darken  the  minds  of 
men.     Gospel  of  the  glory.     A  much  better  rendering 


IV.  5,  6.]  CHRIST  THE  APOSTLE'S  THEME.  201 

than  that  of  the  A.  V.  "  the  glorious  Gospel."  What  is 
the  crowning  excellence  of  the  Gospel?  The  glory  of 
Christ.  Where  the  Gospel  is,  there  is  the  glory  of  Christ. 
Against  the  light  of  Christ's  glory  as  it  pours  out  from 
the  Gospel  the  thoughts  of  unbelief  are  blinded.  The 
light  is  the  illuminating  radiance  of  the  glory  in  its 
activity  directed  towards  the  minds  of  men,  its  energetic 
outflow.  But  one  thing  can  check  its  course,  the  sin, 
that  men  believe  not  on  Him.  Who  is  the  image  of  God. 
The  very  picture  of  the  Father,  manifested  in  the  flesh, 
to  whom  men  are  to  look  if  they  would  see  the  Father, 
as  beholding  Him  who  is  invisible.  Not  dawn.  Should 
not  illuminate  them.  Notwithstanding  the  very  glory  of 
Christ  pours  forth  its  flood  of  light,  darkness  is  the  chosen 
portion  of  the  unbelieving. 

Ver.  5,  Preach  not  ourselves.  Some  of  the  Corin- 
thians had  unduly  exalted  St.  Paul.  Perhaps  he  was 
charged  with  magnifying  himself ;  at  any  rate,  he  calls 
attention  to  this  point.  A  preacher  may  easily  preach 
himself,  put  himself  in  the  foreground,  and  make  his 
hearers  lose  sight  of  Christ.  But  Christ  Jesus  as  Lord. 
Christ  is  the  Apostle's  theme,  over  against  aught  else. 
Christ  as  the  one  Lord  over  all,  blessed  forever.  A  ser- 
mon without  Christ  as  Lord  is  blasphemy.  Ourselves 
.  .  .  servants.  The  Apostle  knows  his  position.  Ser- 
vants, Greek  "  doulous,'"  slaves,  is  the  strongest  term  ex- 
pressive of  ministering  to  others.  Its  opposite  is  the 
word  '*  freeman."  Thus  the  Apostle  holds  himself  bound 
to  serve  his  fellow-man.  For  Jesus'  sake.  Jesus  has 
made  him  willing  to  be  a  servant  unto  his  brethren. 
Even  in  the  service  of  men  he  finds  glory  for  Jesus' 
sake. 

Ver.  6.  God  that  said,  Light  ...  of  darkness.  God 
is  the  Creator  of  li£jht.     His  first  creative  word  made  the 


2  02  //•   CORINTHIANS.  [iv.  6. 

light  shine  out  of  darkness.  God  is  the  author  of  spiritual 
light,  but  the  god  of  this  world  opposes  the  light  of  the 
Gospel  by  blinding  the  minds  of  men  to  God's  work  of 
light.  Who  shined  in  our  hearts.  Darkened  by  sin 
these  hearts  are  filled  with  light.  How  different  the  case 
of  those  who  are  perishing  !  To  give  the  light.  Luther's 
rendering  is  :  "  that  by  us  the  enlightenment  should  come 
about."  First  the  Apostles  receive  the  light,  then  they 
become  the  bearers  of  the  light  for  the  enlightenment  of 
others.  The  light  proceeds  from  the  glory  of  God  which 
is  made  known  to  men.  In  the  face  of  Jesus  Christ. 
The  glory  of  Christ  (ver.  4)  is  the  glory  of  God.  Christ 
as  the  image  of  God  shows  this  glory  in  His  face.  The 
expression  may  be  translated  :  "  In  the  person  of  Jesus 
Christ."  In  either  case  the  glory  is  seen  in  Christ  and 
revealed  by  Him. 

(I.)   The  Treasure  in  Earthen  Vessels  (4  :  7-18). 

7-18.  But  we  have  this  treasure  in  earthen  vessels,  that  the  exceeding 
greatness  of  the  power  may  be  of  God,  and  not  from  ourselves  ;  ive  are 
pressed  on  every  side,  yet  not  straitened  ;  perplexed,  yet  not  unto  despair  ; 
pursued,  yet  not  forsaken  ;  smitten  down,  yet  not  destroyed  ;  always  bear- 
ing about  in  the  body  the  dying  of  Jesus,  that  the  life  also  of  Jesus  may  be 
manifested  in  our  body.  For  we  which  live  are  always  delivered  unto  death 
for  Jesus'  sake,  that  the  life  also  of  Jesus  may  be  manifested  in  our  mortal 
flesh.  So  then  death  worketh  in  us,  but  life  in  you.  But  having  the  same 
spirit  of  faith,  according  to  that  which  is  written,  I  believed,  and  therefore 
did  I  speak  ;  we  also  believe,  and  therefore  also  we  speak  :  knowing  that 
he  which  raised  up  the  Lord  Jesus  shall  raise  up  us  also  with  Jesus,  and 
shall  present  us  with  you.  For  all  things  are  for  yoursakes,  that  the  grace, 
being  multiplied  through  the  many,  may  cause  the  thanksgiving  to  abound 
unto  the  glory  of  God.  Wherefore  we  faint  not  ;  but  though  our  outward 
man  is  decaying,  yet  our  inward  man  is  renewed  day  by  day.  For  our  light 
affliction,  which  is  for  the  moment,  worketh  for  us  more  and  more  exceed- 
ingly an  eternal  weight  of  glory  :  while  we  look  not  at  the  things  which  are 
seen,  but  at  the  things  which  are  not  seen  :  for  the  things  which  are  seen 
are  temporal  ;  but  the  things  which  are  not  seen  are  eternal. 


IV.  7, 8.]  TREASURE  IN  EARTHEN  VESSELS.  203 

Vcr.  7,  Treasure  in  earthen  vessels.  Which  treas- 
ure ?  We  are  not  left  to  conjecture.  The  knowledge  of 
the  glory  of  God,  together  with  the  ministry  of  it,  is 
the  treasure.  We  have  it  in  earthen  vessels.  A  poor, 
weak  body,  frail  as  a  potter's  vessel,  holds  the  treasure. 
When  the  everlasting  Light  came  into  the  world,  it  en- 
tered the  stable  at  Bethlehem.  A  babe  wrapped  in 
swaddling  clothes,  and  lying  in  a  manger,  was  the  sign 
given  to  the  Shepherds  (Besser).  The  fulness  of  the 
Godhead,  the  greatest  of  all  treasures,  is  found  in  an 
earthen  vessel.  Exceeding  greatness  of  the  power.  Who 
would  be  likely  to  associate  power  with  the  person  of 
men  like  Paul  and  Peter  and  John  ?  History  bears  wit- 
ness to  the  power  of  their  ministry.  But  its  exceeding 
greatness  is  not  seen  on  the  surface,  in  extent,  in  num- 
bers, in  works,  but  is  to  be  sought  in  its  regenerating 
influence  on  the  millions  who  are  saved.  May  be  of  God. 
Something  which  belongs  to  God  is  God's  own  power. 
Divine  power,  all  other  power  exercised  by  man  differs 
from  this  power  in  quality,  which  is  indicated  by  the  mark 
of  exceeding  greatness.  And  not  from  ourselves.  Great 
power  is  the  prerogative  of  some  men.  An  Alexander 
founds  an  empire,  but  the  human  side  of  the  power  im- 
presses us  at  once.  The  men  of  such  power  were  not 
called  to  be  Apostles.  As  little  as  the  Gospel  itself,  so 
little  did  the  power  of  the  ministry  originate  with  the 
men  who  ministered.  The  power  is  through  them,  but 
not  from  them.  Note  the  distinction  in  the  text  :  "  Of 
God,  but  not  from  ourselves." 

Ver.  8.  Pressed  .  .  .  not  straightened.  In  this  and  the 
following  antitheses,  the  weakness  of  the  vessels  and  the 
sustaining  power  of  God  are  contrasted.  All  that  is  so 
tersely  expressed  in  these  clauses  had  been  abundantly  ex- 
perienced by  the  Apostle.     Pressed,  hemmed  in,  in  every 


204  II-  CORINTHIANS.  [iv.  9,  lo. 

way,  in  all  things,  yet  not  straitened  for  want  of  room. 
"  A  way  out  is  never  wanting  "  (Bengel).  Israel  on  the 
shore  of  the  Red  Sea  was  hemmed  in,  but  not  straitened. 
Perplexed.  Here  we  have  the  inward  state,  that  condition 
of  mind  in  which  one  is  at  a  loss  what  to  do,  bewildered. 
Pushed  to  its  extreme,  the  end  of  perplexity  is  despair. 
God  did  not  allow  that  dread  state  to  be  reached. 

Ver.  g.  Pursued  .  .  .  not  forsaken.  Like  a  soldier  on 
a  field  of  battle,  pursued  by  the  enemy,  but  not  abandoned 
by  his  friends.  Driven  like  deer  by  those  who  persecuted 
his  soul,  the  thought,  "  I  will  not  leave  thee,  nor  forsake 
thee,"  was  a  blessed  reality.  Smitten  down,  .  .  .  notde= 
stroyed.  "  The  gates  of  hell  shall  not  prevail  against  us  " 
(Matt.  16:18).  Plumptre  thinks  that  the  imagery  in  this 
and  the  preceding  antithetic  clauses  belong  to  the  life  of 
the  soldier  on  active  service.  The  illustration  from  this 
source  is  certainly  apt.  The  soldier  is  smitten  down  by 
some  dart  or  javelin,  but  is  not  killed.  Often  cast  down, 
but  enabled  to  rise  every  time,  ready  for  further  service 
(Ps.    118  :  17). 

Ver.  10.  In  the  body  the  dying  of  .  .  .  Jesus.  The 
word  dying  expresses  a  state,  a  dying  condition  (comp. 
Rom.  4  ;  19),  the  only  other  passage  in  which  the  word 
is  found.  That  this  "  dying  is  a  condition  is  made  em- 
phatic by  the  words  always  bearing  about."  What  is 
the  specific  thought  in  the  mind  of  the  Apostle?  Meyer 
takes  it  to  be  "  the  great  danger  to  life  generally  involved 
in  the  continual  persecutions  and  afflictions,  but  this 
hardly  explains  the  "  bearing  about  in  the  body."  It 
must  be  something  "  always  borne  about  in  the  body," 
e.  g.  sufferings  (ch.  i  :  5),  or  wounds  (Eichhorn),  the 
latter  based  on  (Gal  6  :  17),  "I  bear  branded  on  my  body 
the  marks  (stigmata)  of  the  Lord  Jesus."  A  dying  coming 
from  the  Lord,  to  make  way  for  the  manifestation  of  Life. 


IV.  11,12.]  DEATH  AND  LIFE.  205 

Life  .  .  .  manifested.  Thus  we  have  two  conditions  in 
the  body,  we  may  say  :  dying  and  living,  both  to  be 
traced  to  the  Lord.  Two  phases  of  experience  are 
joined  in  the  same  subject,  which  suggests  a  parallel  in 
"  The  Small  Catechism  "  :  That  the  old  Adam  is  to  be 
drowned  and  destroyed  by  daily  sorrow  and  repentance, 
and  that  again  the  new  man  should  daily  come  forth  and 
rise  that  shall  live,  etc.     Dying  is  to  be  followed  by  life. 

Ver.  II.  We  which  live  .  .  .  delivered  unto  death. 
Although  alive  they  are  constantly  confronted  by  death  : 
death  stares  them  in  the  face.  For  Jesus'  sake.  If  it 
were  not  for  the  service  of  Jesus,  they  would  not  be  con- 
stantly the  "  living  prey  of  death."  If  this  verse  is  an 
elucidation  of  ver.  10,  to  which  the  word  "  for"  at  the  be- 
ginning seems  to  point,  Meyer  is  right  in  his  interpreta- 
tion of  that  verse,  and  the  expression,  "  for  Jesus'  sake," 
is  equivalent  to  the  genitive  in  "  the  dying  of  the  Lord 
Jesus."  Life  .  .  .  manifested  .  .  .  flesh.  An  allusion 
to  the  frail,  earthen  vessel  which  holds  the  treasure. 
All  along  this  thought  has  been  at  the  root  of  the  an- 
tithesis :  "  Strength  made  perfect  in  weakness."  The 
remarkable  work  of  St.  Paul  is  a  confirmation  and  illus- 
tration of  these  words. 

Ver.  12.  Death  worketh  in  us.  In  the  ministers  of 
Christ  who  bear  the  cross  of  Christ  in  a  peculiar,  we  may 
say,  exceptional,  official  way.  Satan  is  set  against  the 
preaching  of  the  Gospel,  and  the  ministry  of  the  Gospel 
are  made  to  feel  it.  Sober,  serious  words  these.  Strange 
that  Calvin  and  others  should  find  something  ironical 
in  this  verse.  But  life  in  you.  The  life  of  Jesus  mani- 
fested in  the  bodies  of  His  ministers  steadily  flows  out 
from  them  into  the  members  of  the  Church.  Therein 
lies  its  preciousness.  The  effectual  working,  the  applica- 
tion of  the   energy,  is   in   the   members   of   the   Church. 


2o6  //.  CORINTHIANS.  [iv.  13,  14. 

Death  working  in  the  ministry  is  intended  to  bring  Hfe 
to  the  Church. 

Ver,  13.  The  same  spirit  of  faith.  Wherever  there 
are  true  believers  one  will  find  the  same  spirit  of  faith. 
The  reference  is  explained  by  what  follows,  and  applies 
to  faith  among  believers  of  the  Old  Testament.  One  in- 
stance is  singled  out  in  this  verse,  but  the  same  spirit  is 
met  with  in  others,  as  the  Epistle  to  the  Hebrews  abun- 
dantly proves.  The  true  relation  to  God  always  has  trust 
as  its  chief  element.  This  same  spirit  belongs  to  be- 
lievers of  the  Old  and  the  New  Testament.  According 
to  that  which  is  written.  The  Apostle  appeals  to  Holy 
Scripture,  and  accepts  it,  and  manifests  his  faith  in  the 
Word,  by  this  very  citation  from  the  Book  of  Psalms, 
a  citation  which  illustrates  and  holds  up  an  example  of 
faith.  I  believed,  .  .  .  did  I  speak.  Faith  is  the  foun- 
tain from  which  his  testimony  flows.  The  words  are  a 
part  of  the  i  i6th  Psalm,  in  itself  a  great  Easter  Halle- 
lujah, full  of  the  devotion  of  faith.  In  another  verse  the 
Psalmist  declares  :  "  I  will  take  the  cup  of  salvation,  and 
call  upon  the  name  of  the  Lord.  We  also  believe,  and 
therefore  also  we  spenk.  Believing  unto  righteousness 
with  his  heart,  the  Apostle  was  constrained  with  the 
mouth  to  make  confession  unto  salvation  (Rom.  10  :  10). 
Thus,  in  his  Apostolic  testimony,  the  prophet's  word  was 
realized:  "  How  beautiful  are  the  feet  of  them  that  bring 
glad  tidings  of  good  things  "  (Rom.  10  :  15). 

Ver.  14.  Knowing  .  .  .  raised  up  the  Lord  Jesus. 
The  Apostle  rejoices  in  the  knowledge  of  a  day  to  which 
men  like  the  Psalmist  looked  forward.  Abraham  rejoiced 
to  see  the  day  of  the  Lord  Jesus  ;  and  he  saw  it,  and 
was  glad  (John  8  :  56).  But  Abraham  saw  that  day 
with  the  eye  of  faith.  St.  Paul  knew  it  as  an  accom- 
plished fact.     How  much  stronger  the  appeal  to  his  faith, 


IV.  15.]  MULTIPLIED  GRACE.  207 

and  to  ours  !  Us  also  with  Jesus.  With  Jesus,  as  the 
firstfruits  of  them  that  are  asleep, — at  His  coming  (i  Cor. 
15  :  20,  23).  The  context  makes  it  clear  that  the  resur- 
rection of  the  body  is  here  meant.  The  strongest  argu- 
ment for  this  was  the  fact  that  the  Lord  Jesus  had  been 
raised  up  from  the  dead.  And  shall  present.  Where  is 
the  presentation  to  take  place?  In  the  Lord's  own  pres- 
ence, and  most  likely  before  the  judgment-seat.  \\\ 
Rom.  14  :  10  the  same  verb  is  used  in  connection  with 
the  formal  presentation  of  all  men  before  the  judgment 
seat. 

Ver.  15.  All  things  ...  for  your  sakes.  Note  how 
comprehensive  the  expression  "all  things."  All  those 
things  just  mentioned  by  the  Apostle  work  together  for 
good  to  them  that  love  God  (Rom.  8  :  28).  All  things, 
both  great  and  small,  and  here  in  particular  the  work 
and  sufferings  of  the  Apostolic  ministry.  Grace,  multi- 
plied through  the  many,  A  num.ber  of  commentators 
have  connected  the  words  "  through  the  many  "  with  the 
word  "  thanksgiving  "  in  the  succeeding  clause.  Aside 
from  the  construction  in  the  Greek,  which  does  not  fit  in 
with  this  view,  the  reference  seems  to  be  to  what  precedes, 
i.  e.  as  all  things  are  for  your  sakes,  so  the  grace  being 
multiplied  through  you,  as  the  many.  What  the  Apostle 
has  in  mind  is  the  multiplication  of  grace,  beginning  with 
the  few  who  minister,  and  then  proceeding  to  the  many 
who  are  brought  to  Christ.  This  multiplication  of  grace 
is  a  fact,  a  proof  of  God's  will  that  grace  shall  grow  from 
more  to  more.  Thanksgiving  to  abound.  Mark  the 
correlation  :  multiplied  grace,  abundant  thanksgiving. 
Does  St.  Paul  mean  to  say :  Where  grace  abounds,  there 
thanksgiving  will  much  more  abound  ?  Hardly,  yet 
thanksgiving  is  the  holy  fruit  of  grace,  found  in  every 
believer,  and  the  more  believers,  the  more  thanksgiving. 


2o8  //.  CORINTHIANS.  [rv.  i6. 

is  the  sense  of  the  text.  Unto  the  glory  of  God.  All 
things  are  to  tend  towards  this  goal.  St.  Paul  keeps  the 
glory  of  God  steadily  before  the  Church.  The  members 
of  the  Church,  the  many,  are  to  declare  the  glory  of  God 
by  a  life  of  thanksgiving,  man's  response  to  God's 
grace. 

Vcr.  1 6.  We  faint  not.  The  thought  of  ver.  i  is  here 
resumed.  The  chief  reason  for  not  fainting  is  the  knowl- 
edge of  the  resurrection  of  the  Saints  (ver.  14),  eternal 
life.  Waiting  upon  the  Lord,  they  know  that  they  shall 
renew  their  strength  (Isa.  40  :  31).  Outward  man  .  .  . 
decaying.  The  "  outward  man  "  is  not  identical  with  the 
"  old  man,"  but  is  the  visible  part  of  man's  nature,  the 
whole  body,  the  tabernacle  of  the  soul.  This  is  decay- 
ing, wasting  away,  being  destroyed,  by  the  constant 
pressure  of  the  manifold  sufferings  endured  in  the  service 
of  Christ.  Inward  man  ,  .  .  renewed.  St.  Peter  terms 
the  "inner  man ""  the  hidden  man  of  the  heart"  (i 
Pet.  3  :  4).  The  spiritual  part  of  man's  being  is  not  de- 
pendent on  the  condition  of  the  body  for  the  develop- 
ment of  its  life.  Even  in  decay  the  body  is  influenced  by 
the  renewal  of  the  inward  man,  and  kept  under,  made 
subservient  to  the  purpose  of  the  Christian  life.  In  direct 
contrast  with  and  even  opposition  to  the  true  relation  of 
the  "outward  "  and  the  "inward  man  "  is  the  notion  of 
"an  inward  invisible  body  "  (Menken),  and  that  of  "  a 
corporeality  of  the  soul  "  (Tertullian).  Day  by  day 
the  renewal  of  the  inward  man  goes  on.  The  Apostle 
has  found  the  never-failing  fountain  of  youth  and  life. 
To  him  the  kingdom  is  within.  Day  by  day  he  is  re- 
freshed within.  (See  Rom.  1242;  CoL  3  :  10;  Titus 
3  :  5.)  Day  by  day  the  renewal  takes  place.  "  Woe  unto 
the  man  who  is  already  wholly  renewed,  that  is,  who 
imagines   himself   to   be    renewed   already.       Beyond    a 


IV.  i;.]         AFFLICTION  AND  GLORY  CONTRASTED.  209 

doubt,  such  a  man  has  not  yet  begun  to  be  renewed, 
and  has  not  \'et  tasted  what  it  means  to  be  a  Christian. 
For  he  who  has  begun  to  be  a  Christian  does  not  take 
himself  to  be  a  Christian,  but  his  great  desire  is  to  be- 
come a  Christian  ;  and  the  more  he  grows  and  increase's, 
the  more  he  seeks  to  become  one,  and  the  less  he  takes 
himself  to  be  one"  (LUTIIER).  (Comp.  Phil.  3  :  12-15.) 
Ver.  17.  Light  affliction,  .  .  .  for  the  moment.  Lit- 
erally, "  the  momentary  lightness  of  our  affliction."  Com- 
paratively speaking,  looking  to  the  anthithesis  in  the 
following  clause.  The  children  of  God  are  comforted  in 
view  of  the  brevity  of  their  affliction  (Isa.  54  :  7  ;  i  Pet. 
I  :  6).  Cyprian  compares  the  affliction  of  the  Church  to 
a  swiftly  passing  cloud  before  the  sun.  "  Here  we  must 
remember  that  the  Spirit  is  speaking.  For  our  reason 
is  unable  to  believe  that  temptation  is  brief  and  but  for 
a  moment,  since  reason  adheres  only  to  the  feelings  of  the 
present.  It  sees  nothing,  hears  nothing,  thinks  of  noth- 
ing, understands  nothing,  but  present  pain,  and  present 
evil.  Hence  we  should  take  spiritual  exercise  by  letting 
go  those  frightful  pictures,  which  we  behold,  and  accus- 
tom our  heart  to  turn  to  the  unseen,  that  is,  take  firm 
hold  of  the  Word  by  faith  "  (LUTHER).  Worketh  .  .  . 
eternal  weight  of  glory.  This  is  not  the  view  of  a  Stoic, 
who  rates  neither  joy  nor  sorrow  at  their  real  value,  but 
that  of  a  Christian,  who  grasps  the  true  relation  of  things. 
Affliction  has  a  work  to  perform,  and  an  end  to  accomplish. 
Glory  is  the  goal.  Affliction  and  glory  are  closely  re- 
lated. The  Apostle  weighs  them  both,  affliction  is  light 
over  against  the  eternal  weight  of  glory  ;  nay,  more,  this 
light  affliction  is  active,  operative,  working  out  the  prob- 
lem of  life,  whose  solution  is  glory.  The  problem  is 
solved  by  the  exceeding  greatness  of  the  power  of  God 
(ver.  7),  working  out  an  eternal  weight  of  glory  through 
14 


2IO  II.  CORINTHIANS.  [iv.  i8. 

affliction.  This  is  done  more  and  more  exceedingly,  lit. 
according  to  excess  unto  excess.  Both  manner  and  de- 
gree are  predicated  of  this  working.  Abundance,  beyond 
anything  that  we  can  ask  or  think,  mark  its  course  and 
i!s  fruition.  The  result  is  an  eternal  weight  of  glory. 
Weight  here  means  fulness,  good  measure,  pressed  down, 
shaken  together,  running  over  (Luke  6  :  38).  It  is  not 
a  burden,  but  a  joy,  adapted  to  the  bearer  of  the 
weight. 

Ver.  18.  Look  not  at  ,  .  .  things  .  .  .  seen.  The 
Greek  verb,  rendered  "  look  at,"  suggests  the  word 
"  scope,"  that  at  which  one  aims,  the  thing  or  end  to  which 
the  mind  directs  its  view.  The  Apostle's  horizon  was  not 
bounded  by  the  things  which  are  seen.  All  visible  things, 
Avithout  exception,  no  matter  how  grand  or  how  wretched, 
are  not  that  which  attracts  his  view.  He  looks  beyond 
them  all.  But  .  ,  .  things  .  .  .  not  seen.  The  invis- 
ible is  the  real,  has  the  highest  reality.  God,  heaven, 
eternity,  faith,  hope,  love,  all  of  them  invisible,  are  the 
great  realities.  Things  .  ,  .  seen  .  .  .  temporal.  They 
last  for  a  season,  are  temporary.  But  time  cannot  be  the 
standard  for  the  scope  or  view  of  man.  Even  Seneca, 
the  heathen,  felt  this  truth.  Time  marks  the  limited, 
the  incomplete,  the  imperfect,  according  to  man's  own 
judgment.  He  longs  for  more.  Things  .  .  .  not  seen 
.  .  ,  eternal.  Invisible  now,  to  our  eyes,  not  absolutely 
invisible  to  man.  Invisible  in  time,  "  many  things  which 
are  not  seen  will  be  visible,  when  the  journey  of  faith  is 
finished  "  (Bengel).  Eternity  is  the  aim  of  the  Apostle. 
Nothing  else  can  satisfy  him.  The  resurrection  of  the 
Lord  quickens  him  unto  this  goal,  and  only  those  things 
which  bear  the  stamp  of  eternity  determine  his  course 
in  action  as  well  as  affliction. 


V.  I.]       EARTHLY  HOUSE  AND  ETERNAL  BUILDING.       211 

(J.)  St.  Paul's  Longi)ig  to  be  Clothed  upon  zvith  hntnortal 
Life  (5  :  i-io). 

T-io.  For  we  know  that  if  the  earthly  house  of  our  tabernacle  be  dis- 
solved, we  have  a  building  from  God,  a  house  not  made  with  hands,  eternal 
in  the  heavens.  For  verily  in  this  we  groan,  longing  to  be  clothed  upon 
with  our  habitation  which  is  from  heaven  :  if  so  be  that  being  clothed  we. 
shall  not  be  found  naked.  For  indeed  we  that  are  in  this  tabernacle  do 
groan,  being  burdened ;  not  for  that  we  would  be  unclothed,  but  that  we 
would  be  clothed  upon,  that  what  is  mortal  may  be  swallowed  up  of  life. 
Now  he  that  wrought  us  for  this  very  thing  is  God,  who  gave  unto  us  the 
earnest  of  the  Spirit.  Being  therefore  always  of  good  courage,  and  know- 
ing that,  whilst  we  are  at  home  in  the  body,  we  are  absent  from  the  Lord 
(for  we  walk  by  faith,  not  by  sight) ;  we  are  of  good  courage,  I  say,  and  are 
willing  rather  to  be  absent  from  the  body,  and  to  be  at  home  with  the 
Lord.  Wherefore  also  we  make  it  our  aim,  whether  at  home  or  absent,  to 
be  well-pleasing  unto  him.  For  we  must  all  be  made  manifest  before  the 
judgment-seat  of  Christ ;  that  each  one  may  receive  the  things  done  in  the 
body,  according  to  what  he  hath  done,  whether  //  be  good  or  bad. 

Ver.  I.  For  we  know.     The  reason  for  the  remark  that 

"  affliction  worketh  glory  "  (ch.  4  :  17),  given  in  this  verse. 
"  We  know  "  is  the  language  of  certainty,  based  on  the 
universal  promises  of  divine  grace,  and  confirmed  by  the 
witness  of  the  Spirit  (Calovius).  Timothy  has  it  ;  all 
believers  have  it  ;  it  is,  therefore,  not  to  be  ascribed  to 
the  Apostles  alone  as  the  result  of  special  inspiration 
(ch.  4:  13,  14).  Tabernacle  .  .  .  dissolved.  Our  taber- 
nacle-house, our  body,  is  like  a  tent,  not  meant  to  be  our 
permanent  abode,  but  liable  to  be  removed  at  any  time. 
An  earthly  house,  erected  upon  the  earth,  to  stand  here 
awhile,  but  when  it  is  taken  down,  and  here  the  compar- 
ison is  stronger:  a  tent  is  removed  from  one  place  to  an- 
other on  earth,  but  this  house  is  dissolved.  To  think  of 
the  shifting  of  a  tent  was  quite  natural  for  St.  Paul  the 
tent-maker.  But  he  goes  farther.  A  complete  breaking 
up  of  the  tabernacle,  so  that  it  shall   no  longer  be  an 


2  12  II.  CORINTHIANS.  [v.  2. 

earthly  house  for  the  Christian,  suggested  itself  of  neces- 
sity. He  looks  farther  still.  A  building  from  God.  The 
metaphor  seems  to  be  mixed.  The  consensus  of  opinion 
on  the  part  of  commentators  views  the  preceding  clause  as 
referring  to  the  "  body."  We  confess,  however,  that  wc 
are  not  in  the  clear  as  to  how  far  the  mixture  of  the 
metaphor  extends,  if  it  be  mixed  at  all.  We  are  inclined 
to  think,  with  Vilmar,  that,  in  this  second  part  of  the 
comparison,  at  least,  the  Apostle  has  in  view  the  heavenly 
home,  the  new  Jerusalem,  as  the  contrast  with  the  pre- 
ceding. Vilmar  qualifies  the  interpretation  which  makes 
the  "house"  mean  the  "body,"  by  inserting  the  word 
"  zunaechst,"  i.  e.  in  the  first  place  the  body  is  meant. 
Besser,  too,  seems  to  favor  the  inclusive  interpretation. 
The  building,  at  all  events,  is  one  whose  builder  and 
maker  is  God.  Not  made  with  hands.  Earthly  houses 
are  built  with  hands  :  the  building  which  is  to  be  ours 
has  its  existence  without  the  intervention  of  human  in- 
strumentality. The  contrast  here  is  evidently  not  be- 
tween this  "  building"  and  the  "  body  "  ;  the  term,  how- 
ever, may  be  considered  independently.  Eternal,  in  the 
heavens.  Whilst  these  expressions  may  be  predicated  of 
the  "  resurrection-body,"  they  would  seem  to  fit  in  more 
naturally  with  the  general  conception  of  the  heavenly 
home. 

Ver.  2.  In  this  we  groan.  In  this  condition  of  ours,  in 
this  our  earthly  environment,  perhaps  specifically,  "  our 
body."  Luther:  Ueber  demselbigen,  during  or  pend- 
ing this  condition.  We  groan,  because  we  are  hemmed 
in  and  under  pressure.  Longing,  Having  a  desire  for 
or  towards.  Luther  regards  the  longing  as  implied  in 
the  groaning  or  sighing,  and  we  may  consider  the  groan 
as  an  inarticulate  prayer  for  relief.  To  be  clothed  upon. 
To  have  put  on  over  the  mortal  body  without  tasting 


V.  3,  4]  THE  TABERNACLE  OF  GROANING.  213 

death,  as  one  puts  on  a  robe.  Habitation  .  .  .  from 
heaven.  Mark  the  distinction  between  "  house,"  oikia, 
which  has  a  more  absolute  signification,  and  "  habitation," 
oiketerion,  which  has  reference  to  the  occupant  (Ben- 
GEL).  The  habitation  with  which  the  Apostle  woukl  be 
clothed  upon  is  heavenly  in  its  origin,  and  is  therefore 
adapted  for  the  heavenly  sphere  of  life. 

Ver.  3.  Clothed  .  .  .  not  be  found  naked.  Various 
and  very  divergent  views  have  been  advanced  concerning 
the  import  of  this  verse.  An  allusion  to  the  resurrection 
of  the  body  over  against  heathen  denial  of  this  doctrine 
has  been  held  to  be  the  gist  of  the  passage.  "  The  Greek 
writers  were  accustomed  to  use  the  word  *  naked '  in  de- 
scribing disembodied  spirits."  (See  Stanley  in  loco.) 
The  allusion  is  also  made  to  apply  specifically  to  those  of 
the  Corinthians  who  denied  the  resurrection.  Meyer, 
who  adopts  this  view,  thus  paraphrases  the  text :  That 
we  shall  be  met  Avith  at  the  Parousia  really  clothed  with 
a  body,  and  not  bodiless.  Baldwin  and  Besser  explain 
"clothed"  to  mean  "having  put  on  Christ,"  i.  e.  clad  in 
Christ,  His  righteousness,  else  one  is  naked,  and  cannot 
be  clothed  upon  with  the  habitation  which  is  from  heaven. 
"  The  Apostle  excludes  unbelievers  from  the  communion 
of  heavenly  glory,  namely,  those  who  are  found  naked, 
i.  e.  void  of  faith  and  not  adorned  Avith  the  wedding  gar- 
ment, not  clothed  with  Jesus  Christ  and  His  innocence 
and  righteousness.  Only  to  those  clothed  with  the 
righteousness  of  Christ  does  he  ascribe  the  being  clothed 
upon  with  the  glory  of  Christ"  (HUNNIUS). 

Ver.  4.  In  this  tabernacle  do  groan.  A  repetition  of 
ver.  2,  with  the  addition  of  the  word  "  tabernacle."  The 
body,  as  a  "  tabernacle  to  be  dissolved,"  is  uppermost  in 
the  mind  of  the  Apostle.  Everything  about  it  points  to 
dissolution,  to  the  last  enemy  (i  Cor.  15  :  26).     The  sting 


214  II-  CORINTHIANS.  [v.  5. 

of  death  makes  itself  felt  and  we  do  groan.  Being  bur= 
dened.  A  burden  whose  pressure  can  only  be  understood 
in  the  light  of  the  triumphant  exclamation  :  "  O  death, 
where  is  thy  sting"  (i  Cor.  15  :  55).  Our  Lord's  agony 
in  Gethsemane  brings  home  the  full  weight  of  the  burden. 
Not  .  .  .  would  be  unclothed.  He  would  rather,  as 
Luther  renders,  not  be  unclothed.  He  submits  to  the 
will  of  God,  whether  he  shall  be  "  unclothed  "  or  "  clothed 
upon,"  but  he  would  prefer  the  latter.  Would  be  clothed 
upon.  Not  die,  but  live  through  and  through,  become 
living  (Besser),  i.  e.  at  once  be  possessed  of  full,  perfect 
life.  A  transition  without  a  break.  The  groan  is  a  de- 
sire for  life,  for  relief  from  this  body  of  death  (Rom. 
7  :  24),  relief  without  a  rupture  between  the  body  and  the 
soul.  Mortal  .  .  .  swallowed  up  of  life.  This  is  the 
climax  of  the  Apostle's  deepest  longing.  Words  can  but 
feebly  express  the  thought.  Yet,  the  figure  is  a  power- 
ful one.  The  fountain  of  life  opens  its  mouth  and  swal- 
lows up  what  is  mortal  into  its  blessed  waters.  Mortality 
has  disappeared  without  a  pang.  It  is  gone.  For  such  a 
change,  such  a  consummation,  St.  Paul  yearns. 

Ver.  5,  He  that  wrought  .  .  .  is  God.  For  the  victory 
of  life  God  has  prepared  us,  lit.,  has  wrought  us  out,  so 
that  we  are  fitted  for  the  absorption  of  that  which  is  mor- 
tal. Christians  are  under  the  influence  of  the  Divine  life. 
God,  the  Giver  of  life,  does  the  work.  No  one  else  can 
do  it.  The  earnest  of  the  Spirit.  A  repetition  of  the 
thought  expressed  (ch.  i  :  22).  St.  Paul  lays  great  stress 
on  the  earnest  of  the  Spirit.  We  have  the  forgiveness  of 
sins,  the  beginning  of  life ;  the  perfection  of  life  is  guar- 
anteed, assured  thereby.  "  Since  our  soul  has  obtained 
its  portion  of  spiritual  being,  and  by  faith  is  already  in 
the  new,  eternal,  heavenly  life  with  Christ,  and  cannot 
die  and  be  buried,  we  have  nothing  else  to  expect  than 


V.  6-8.]  FAITH,  NOT  SIGHT.  215 

that  this  poor  tabernacle  and  this  old  robe  also  become 
new  and  pass  away  no  more,  because  the  best  part  is 
above,  and  cannot  leave  us  behind  "  (Luther). 

Ver.  6.  Always  of  good  courage.  Because  we  have  the 
assurance  of  God's  work  and  the  earnest  of  the  Spirit, 
our  courage  never  fails.  We  are  not  afraid  of  death  in 
any  form.  At  home  in  the  body.  At  home  for  a  few 
years,  a  little  while.  The  body  is  our  dwelling,  though 
it  be  but  a  tabernacle ;  our  home,  more  than  any  other 
earthly  home.  Absent  from  the  Lord.  Christians  know 
this  :  the  world  neither  knows  nor  cares  to  have  this 
knowledge.  But  is  not  the  Lord  with  us,  whilst  we  are 
in  the  body  ?  Beyond  a  doubt :  but  we  are  not  with 
Him.  We  do  not  see  Him  face  to  face  in  His  glory. 
In  this  sense  we  are  absent  or,  as  Luther  puts  it,  we 
roam,  i.  e.  we  are  pilgrims  and  wanderers. 

Ver.  7.  Walk  by  faith,  not  by  sight.  Said  by  way  of 
comment  on  the  preceding  verse,  briefly  marking  the 
difference  between  the  two  states.  Faith  on  earth  ;  sight 
in  heaven.  Our  entire  walk  in  the  body,  as  Christians,  is 
one  of  faith  over  against  the  walk  by  sight.  The  very 
form,  the  cidos,  the  appearance,  will  greet  us,  when  we 
walk  by  sight.  Faith  looks  forward  to  those  things,  not 
as  yet  seen,  knowing  that  the  things  hoped  for  are  sub- 
stantial, and  proving  them,  testing  them  (Heb.  1 1  :  i). 

Ver.  8.  We  are  of  good  courage.  Once  more  St.  Paul 
takes  up  the  thought  of  ver.  6  and  emphasizes  the  fact 
of  constant  Christian  courage.  Whether  it  be  "  courage 
in  suffering  "  (ver.  6),  or  "  courage  in  death,"  implied  in 
this  verse  (Hoffman),  makes  but  little  difference.  The 
courage  is  the  same.  Absent  from  the  body.  Opposed 
to  "  at  home  in  the  body  "  (ver.  6),  Next  to  his  desire 
to  be  clothed  upon  with  the  body  of  heavenly  life,  St. 
Paul's  highest  wish  was  to  leave  the  strange  tenement  of 


2i6  II.  CORINTHIANS.  [v.  9,  lo. 

this  body,  "  to  depart  and  be  with  Christ"  (Phil,  i  :  23) 
(Besser).  At  home  with  the  Lord.  Opposed  to 
"  absent  from  the  Lord  "  (ver.  6).  Whether  it  be  by 
"  being  clothed  upon,"  or  by  being  "  absent  from  the 
body,"  i.  e.  by  death,  his  great  desire  is  to  be  in  the 
presence  and  company  of  the  Lord,  i.  e.  the  higher  home. 
St.  Paul  knows  that  the  idea  of  "  home  "  can  be  fully 
realized  only  in  the  abiding  visible  presence  of  Christ. 

Ver.  9.  We  make  it  our  aim.  Because  of  this  desire 
to  be  at  home  with  the  Lord,  we  make  it  our  aim,  i.  e. 
we  exert  ourselves,  we  strive  as  a  m'^.tter  of  honor,  of  am- 
bition. The  only  legitimate  ambition  (Bengel),  worthy 
of  the  zeal,  or  diligence  (Luther),  implied  in  the  Greek 
philotimoumetha.  Whether  at  home  or  absent. 
"  Wliether  we,  at  the  Parousiaor  coming  of  the  Lord,  are 
still  at  home  in  the  body,  or  are  already  from  home  out 
of  it,  consequently,  according  to  the  other  figure  used 
before,  already  unclothed,  i.  e.  already  dead,  so  that  we 
come  to  be  judged  before  Him  (more  precisely;  before 
His  judgment-seat,  ver.  10),  not  through  the  being 
changed,  like  those  who  are  still  in  the  body,  but  through 
the  being  raised  up  "  (Meyer).  The  words  "  at  home  " 
and  "  absent,"  which  embrace  time  and  eternity,  are  not 
to  be  connected  with  "we  make  it  our  aim,"  but  with 
that  which  follows  (Besser).  Well=pleasing  unto  him. 
All  that  sanctifies  the  Apostle's  ambition  is  condensed 
in  these  words.  What  the  Lord  thinks  of  Him  is  the 
main  thing. 

Ver.  10.  Hanifest  before  the  judgment=seat  of  Christ. 
The  aim  of  the  Apostle  has  the  judgment  in  view. 
Manifestation  before  the  judgment-seat  furnishes  the 
objective  motive  to  be  well-pleasing  unto  the  Lord.  The 
counsels  of  all  hearts  will  then  be  made  manifest.  All 
Christians  are  included  in  the  manifestation,  and  Christ, 


V.  lo.J  BEFORE  THE  JUDGMENT-SEAT.  217 

the  Judge,  makes  them  manifest.  The  Hfe  hid  with 
Christ  in  God  will  appear.     Receive  the  things  ...  in 

the  body.  Whilst  we  are  in  the  life  of  the  body. 
Luther — bci Lcibcs  Lcbcti.  Lit. :  The  things  through  the 
body.  This  body,  this  our  tabernacle,  is  here  conceived 
of  as  the  instrumental  vehicle  of  the  soul's  life.  As 
man  sows  by  means  of  the  body,  so  he  shall  reap. 
According  to  .  .  .  good  or  bad.  The  good  or  bad 
quality  of  man's  works  depends  entirely  on  the  relation 
of  the  life  of  man  to  the  life  of  Christ  (ch.  4  :  1 1).  Christ 
for  us,  our  justification,  means,  on  the  one  hand,  the 
remission  of  all  sins,  and  on  the  other,  postulates,  demands 
newness,  goodness  of  life  in  every  deed  done  in  the  body. 
The  entire  activity  of  all  men,  in  their  relation  to  Christ, 
is  what  the  Apostle  has  in  mind,  not  as  the  ground  of 
salvation,  but  as  the  measure  of  reward  or  punishment. 
It  is  either  good  or  bad.  In  Christ  it  is  good,  out  of 
Christ  it  is  bad.  But  in  either  case,  it  is  the  entire  life, 
with  all  its  individual  deeds.  The  light  of  judgment 
manifests  the  one  as  good,  the  other  as  bad.  By  this 
conception  of  the  demand  for  the  whole  heart,  a  Chris- 
tian's course  is  determined.  The  offering  must  be  a  whole 
offering. 

(K.)  vS7.  Paul  an  Ambassador  on  Behalf  of  Christ 
(5:11-21). 

11-21.  Knowing  therefore  the  fear  of  the  Lord,  we  persuade  men,  but  we 
are  made  manifest  unto  God;  add  I  hope  that  we  are  made  manifest  also 
in  your  consciences.  We  are  not  again  commending  ourselves  unto  you, 
but  speak  as  giving  you  occasion  of  glorying  on  our  behalf,  that  ye  may  have 
wherewith  to  answer  them  that  glory  in  appearance,  and  not  in  heart.  For 
whether  we  are  beside  ourselves,  it  is  unto  God  ;  or  whether  we  are  of  sober 
mind,  it  is  unto  you.  For  the  love  of  Christ  constraineth  us  ;  because  we 
thus  judge,  that  one  died  for  all,  therefore  all  died ;  and  he  died  for  all,  that 
they  which  live  should  no  longer  live  unto  themselves,  but  unto  him  who 


2i8  II.  CORIaWTHIANS.  [v.  II,  12. 

for  their  sakes  died  and  rose  again.  Wherefore  we  henceforth  know  no  man 
after  the  flesh  :  even  though  we  have  known  Christ  after  the  flesh,  yet  now 
we  know  him  so  no  more.  Wherefore  if  any  man  is  in  Christ,  he  is  a  new 
creature ;  the  old  things  are  passed  away  ;  behold,  they  are  become  new. 
But  all  things  are  of  God,  who  reconciled  us  to  himself  through  Christ,  and 
gave  unto  us  the  ministry  of  reconciliation ;  to  wit,  that  God  was  in  Christ 
reconciling  the  world  unto  himself,  not  reckoning  unto  them  their  tres- 
passes, and  having  committed  unto  us  the  word  of  reconciliation.  We  are 
ambassadors  therefore  on  behalf  of  Christ,  as  though  God  were  intreating 
by  us  :  we  beseech  jj'c//  on  behalf  of  Christ,  be  ye  reconciled  to  God.  Him 
who  knew  no  sin  he  made  to  be  sin  on  our  behalf;  that  we  might  become 
the  righteousness  of  God  in  him. 

Ver.  II.  The  fear  of  the  Lord,  Careless,  indifferent, 
superficial  life  is  not  Christianity.  The  fear  of  the  Lord, 
moreover,  is  nothing  strange  to  the  Apostle.  He  knows 
it  ;  he  lives  in  it :  to  him  it  is  the  beginning  of  pastoral, 
yea,  Apostolic  wisdom.  Not  a  terror  or  dread  which 
drives  him  to  his  work,  but  the  solemn  consciousness  of 
what  is  required  in  every  act.  We  persuade  men.  We 
treat  men  so  as  "  to  win  them  over  "  (LlAS).  In  the  Spirit 
of  the  Gospel,  to  win  them  over  to  faith,  by  a  love  born 
of  faith,  we  go  on  our  way  of  winning  men  to  Christ.  "  A 
beautiful  treatment  of  men,  as  Luther  puts  it,  no  tyranny 
or  driving  of  men  with  the  ban  or  outrageous  governance, 
but  in  the  fear  of  God.  The  same  verb  is  used  (Acts 
12  :  20).  Manifest  unto  God.  Our  motive  is  known  to 
God.  The  enemies  of  the  Gospel  may  put  a  false  con- 
struction on  our  mode  of  dealing  with  men,  but  we  look 
unto  God  to  whom  we  are  responsible.  Also  in  your 
consciences.  There  are  always  some  who  will  judge  the 
work  of  the  ministry  conscientiously.  Conscientious 
opinion  is  always  to  be  valued.  All  who  are  led  by  the 
Holy  Spirit  are  conscientious  in  their  opinions  concern- 
ing their  fellow-men,  the  ministry  in  particular. 

Ver.  12.  Not  again  commending.  (See  ch,  3:1.) 
Even  the  slightest  appearance  or  semblance  of  self-com- 


V.  13-]  I/YPOCR/TICAL  GLORYING.  219 

mendation  is  felt  by  St.  Paul.  He  is  sensitive  on  this 
delicate  point.  "  He  has  scarcely  uttered  the  words  that 
precede  this  sentence  when  the  poison  of  the  barbed 
arrow  of  the  sneer  to  which  he  had  referred  in  ch.  3  :  i 
again  stings  him  "  (Plumptre).  Yet  we  are  not  to  re- 
gard this  sensitiveness  as  personal.  It  is  not  Paul,  as  a 
man,  but  Paul,  as  an  Apostle,  who  feels  thus.  Occasion 
of  glorying  on  our  behalf.  The  appeal  to  their  consciences 
was  to  give  the  Corinthians  occasion,  i.  e.  a  starting- 
point,  a  point  whence  comes  an  impulse  or  impetus,  just 
as  a  fund  of  capital  becomes  the  basis  of  production. 
Hence  it  is  an  endowment  towards  glorying,  over  against 
the  adversaries  of  St.  Paul,  since  he  stood  for  the  truth. 
When  men  are  the  faithful  ministers  of  the  Church,  their 
cause  is  the  Church's  glory,  their  work  must  be  defended 
by  the  Church  (ch.  i  :  14).  Wherewith  to  answer  them. 
Antagonism  to  the  servants  of  the  Church  is  opposition 
against  the  Church.  Ministers  are  often  obliged  to  take 
the  lead,  to  give  occasion,  in  resisting  the  attacks  of  foes, 
when  the  Church  itself  might  be  expected  to  rise  as  one 
man  to  repel  the  onslaught  of  the  enemy.  That  glory  in 
appearance.  The  hypocritical  glorying  of  these  oppo- 
nents is  well  described  by  this  terse  antithesis.  The  glory 
of  hypocrisy  is  all  on  the  surface  ;  the  glory  of  the  heart 
is  deep  and  full  of  the  life-giving  current  by  which  all  the 
members  of  the  body  are  nourished.  All  the  glory  of 
hypocrisy  is  doomed  ;  the  heart  alone  will  win  the  victory. 
Ver.  13.  Beside  ourselves,  .  .  .  unto  Qod.  Another 
charge  brought  against  the  Apostle  by  his  enemies, 
namely,  that  he  had  been  out  of  his  senses,  had  been 
mad.  The  verb  exestemen  is  in  the  aorist.  The  majority 
of  commentators  are  agreed  in  viewing  it  as  a  hostile 
charge.  What  is  meant  by  "  beside  ourselves  "  becomes 
apparent  by  comparison  with  the  verb  in  the  next  clause, 


220  //■  CORINTHIANS.  [v.  14. 

as  well  as  the  use  of  the  same  word  as  applied  to  the 
Lord  (Mark  3:21).  What  gave  rise  to  the  charge?  St. 
Paul's  conversion  and  the  extraordinary  character  of  his 
work  may  have  led  to  it,  but  most  of  all  the  visions  and 
revelations  of  the  Lord.  Observe  that  the  charge  is  not 
altogether  denied.  There  is  an  ecstatic  side  to  the 
Apostle's  life,  but  "it  is  unto  God."  His  enemies  misin- 
terpret the  ecstasy.  Of  sober  mind,  .  .  .  unto  you.  To 
be  of  sober  mind  is  to  have  a  sound,  healthy  mind,  to  be 
rational,  hence,  capable  of  sound  judgment,  of  wise  and 
correct  action  (Mark  5:15;  Luke  8  :  35).  Madness  had 
been  laid  to  the  Apostle's  charge.  He  has  briefly  refuted 
it.  His  conduct  of  the  Church's  affairs  proved  him  to  be 
a  man  of  sound  judgment,  a  truly  practical  man.  The 
Church  has  derived  the  benefit  of  this  eminent  pastoral 
prudence,  of  which  this  Epistle  is  a  striking  illustration. 

Ver.  14.  Love  of  Christ  constraineth.  Not  our  love  to 
Christ,  but  the  love  of  Christ  to  us  constrains  us  to  walk 
and  labor  for  the  glory  of  God  and  the  good  of  the 
brethren.  The  context  indicates  that  the  love  of  Christ 
to  us  is  the  motive  power,  which  constrains,  i.  e.  holds 
within  the  proper  bounds,  prevents  excess  and  promotes 
sober  action.  The  concentric  force  of  Christ's  love  is  the 
only  safeguard  against  all  eccentricity  to  which  a  minis- 
ter may  be  tempted  (Gal.  2  :  20).  We  thus  Judge.  Lit. 
having  judged  this,  having  come  to  this  conclusion  upon 
sufficient  evidence.  An  instance  of  the  highest  kind  of 
human  judgment,  an  illustration  of  the  sound  judgment 
of  the  Apostle.  One  died  for  all,  ...  all  died.  In  the 
death  of  Christ  His  love  to  men  reached  its  consumma- 
tion. For  all,  i.  e.  for  the  sake  of  all,  for  the  benefit  of 
all.  Hence,  all  are  comprehended  in  the  death  of  Christ. 
His  death  is  their  death  in  the  full  reach  of  its  atoning 
efficacy. 


V.  15,  i6.]  LIVING  UNTO  CIIRTST.  221 

Ver.  15.  He  died  for  all.  The  word  "  for  "  is  emphatic, 
and  looks  to  the  purpose  of  the  Lord,  the  object  He  has 
in  view.  All  participate  in  the  Lord's  death  ;  some  par- 
take of  His  life.  That  they  which  live.  They  in  whom 
the  love  of  Christ  has  wrought  life,  to  whom  the  death 
of  Christ  has  been  applied  and  by  whom  it  has  been  ap- 
propriated through  faith  ;  those  who  arc  alive  in  Christ. 
No  longer  live  unto.  The  death  of  Christ,  the  great 
Sacrifice,  is  a  protest  against  selfishness.  Living  unto 
themselves,  out  of  Christ,  they  had  sought  to  please 
themselves.  Their  life  was  centred  in  self,  a  life  of  self- 
gratification, — egotism  ;  this  was  no  longer  to  be  (Rom. 
14  :  7-9).  But  unto  him.  Man  was  created  to  live  unto 
God.  Sin  made  him  selfish.  The  love  of  Christ  restores 
him  to  the  right  life.  His  death  and  resurrection  are  a 
constant  appeal  for  consecration  unto  Him.  Christ  the 
living  head  claims  the  life  of  all  His  children.  It  is  all 
"  for  their  sakcs,"  that  they  may  be  blessed  in  Him. 

Ver.  16.  Henceforth  .  .  ,  after  the  flesh.  Henceforth, 
i.  e.  from  now  on,  designates  the  Christian  period  of  life 
or  point  of  view.  Since  he  judges  as  a  Christian  (ver.  14), 
his  standard  of  judging  men  is  a  different  one,  a  new  one. 
Our  estimate  of  men  is  not  determined  after  the  flesh, 
whether  they  be  of  high  or  low  birth,  Jew  or  Gentile, 
bond  or  free,  rich  or  poor,  male  or  female.  The  world 
knows  men  after  the  flesh,  according  to  the  selfish  stand- 
ard. "  To  know  another  man  after  the  flesh  is  to  know 
him  no  farther  than  the  flesh  is  able  to  know.  Now  the 
flesh  can  do  no  more  than  seek  its  own  in  everybody 
else ;  it  hates,  envies,  and  does  all  manner  of  evil  to  an 
enemy  ;  it  seeks  pleasure,  favor,  enjoyment,  friendship 
from  everybody  for  its  own  profit.  In  this  way  the 
children  of  the  world  know  one  another"  (Luther). 
Known   Christ  after  the  flesh.     The  world   still   judges 


222  //•   CORINTHIANS.  [v.  17. 

Christ  after  the  flesh.  St.  Paul  himself  had  so  regarded 
Christ  before  the  scales  fell  from  his  eyes.  To  Saul,  the 
persecutor,  the  Lord  was  known  as  a  false  Messiah,  justly 
persecuted  and  crucified.  Judged  by  his  Pharisaic  stand- 
ard, the  Lord  was  the  enemy  of  Israel,  the  cross  of  Christ 
an  offence.  Now  ...  no  more.  Now  he  knows  that 
"  one  died  for  all."  Now  his  standard  of  knowledge  is 
changed.  Now  the  knowledge  after  the  flesh  has  yielded 
to  the  influence  of  the  light  of  love.  No  more  :  for  the 
old  knowledge  has  vanished.  Henceforth  he  knows 
*'  after  the  Gospel"  and  not  "  after  the  flesh."  A  higher 
standard  of  knowledge  there  is  none. 

Ver.  17.  If  any  man  ...  In  Christ.  Moreover,  it 
follows  of  necessity,  as  regards  Christians,  that  the  old 
has  given  place  to  the  new.  But,  first  of  all,  one  must 
be  *'  in  Christ,"  i.  e.  in  communion  with  Him  by  faith, 
which  means  self-surrender  to  Christ.  A  new  creature. 
A  new  element  is  introduced  into  the  life  of  man  by  the 
power  of  God.  An  entirely  new  relation,  a  new  energy 
marks  this  new  creation.  The  change  is  in  the  nature 
of  a  gift,  an  endowment,  here  a  restoration  by  God  of 
that  which  man  had  lost.  Old  things  ,  .  .  passed  away. 
Doubtless  the  reference  here  is,  primarily,  to  the  passing 
away  of  the  guilt  of  sin  and  its  dominion.  So  Theodoret 
and  others.  We  are  inclined  to  think,  however,  that  the 
Apostle,  continuing  the  line  of  thought  begun  in  ver.  14, 
has  in  mind  the  Christian's  point  of  view,  according  to 
which  he  passes  judgment,  in  its  fullest  scope.  Under 
"old  things,"  then,  would  be  included  :  "  Jewish  expec- 
tations of  a  Jewish  kingdom,  chiliastic  dreams,  heathen 
philosophies,  lower  aims,  earthly  standards  "  (Plumptre), 
in  fact  all  old  views  that  were  incompatible  with  the 
Gospel.  Behold  .  .  .  new.  Attention  is  called  to  this 
remarkable  fact.     Behold  not  novelty  to  gratify  Athenian 


V.  iS,  19.]       THE  MINISTRY  OF  RECONCILIATION.  223 

curiosity,  but  newness  of  view  and  action.  How  this 
affected  the  ministry  of  the  Apostle  could  readily  be 
seen.     The  world  could  not  help  but  notice  the  change. 

Ver.  18.  All  things  ...  of  God.  All  things  that  be- 
long to  the  new  life.  All  the  phases  and  manifestations 
of  this  life  are  of  God,  to  whom  alone  the  marvellous 
change  is  due.  Who  reconciled  us.  Reconciliation  is 
the  work  of  God.  No  one  else  could  effect  it.  It  is  the 
foundation  of  the  new  life.  Before  the  new  could  assert 
itself,  the  old  called  for  the  reconciliation  of-  man  to  an 
oiTended  God.  St.  Paul  recognizes  in  a  special  way  that 
he  and  his  fellow-workers  in  the  ministry  have  been 
reconciled  to  God. — Reconciliation  is  the  atonement 
through  Christ,  whose  sacrifice  removed  the  enmity  be- 
tween God  and  man  and  restored  the  relation  of  peace, 
thus  ending  the  estrangement.  And  gave  .  ,  .  ministry 
of  reconciliation.  In  order  that  man  may  appropriate 
the  reconciliation  wrought  out  by  Christ,  St.  Paul  and 
others  have  received  the  ministry,  by  which  the  fruit  of 
Christ's  work  is  offered  to  all  for  acceptance. 

Ver.  19.  God  in  Christ,  reconciling.  God  was  in  Christ, 
else  the  work  of  Christ  would  have  been  of  no  avail. 
Christ's  incarnation  was  the  condition  without  which  the 
atonement  could  not  have  been  made.  The  world  was 
reconciled  to  God.  For  this  He  gave  His  only-begotten 
Son.  God's  love  to  the  world  is  proved  by  this  Gift. 
Not  reckoning  .  .  .  trespasses.  Literally  "■  trespasses," 
Greek,  paraptomata,  means  "  fallings  aside  from  the  path," 
and  is  akin  to  the  word  "  transgressions."  An  actual 
falling  away  from  God  is  the  idea.  Sin  multiples  into 
a  series  of  "fallings  away"  on  the  part  of  the  world. 
Christ,  having  taken  away  the  sin  of  the  world,  by  assum- 
ing it  as  a  whole,  has  taken  the  burden  upon  Himself. 
The  meaning  becomes  plainer  by  a  glance   at    the  word 


224  I^-  CORINTHIANS.  [v.  20. 

"  reckon,"  which  signifies  (i)  to  consider  (as  in  Rom. 
8  :  18),  and  hence  (2)  to  consider  a  thing  as  having  been 
done,  to  reckon  or  impute.  Thus  we  speak  of  an  objec- 
tive reconciliation,  by  God,  through  Christ,  an  acquisition 
intended  for  man  ;  and,  in  hke  manner,  of  an  altered 
judicial  relation,  a  changed  relation  of  God  to  man,  to 
the  sins  of  men.  Committed  .  .  .  word  of  reconciliation. 
Literally,  "having  placed  in  us,"  as  Wiclif  renders  it, 
"  puttid  in  us,"  differs  from  the  general  term  "  gave" 
(ver.  18),  by  regarding  the  thing  given  as  a  deposit,  sacred 
capital  to  be  dispensed  to  others.  Reconciliation  through 
Christ  is  a  treasure  intended  for  all  men.  The  Word 
contains  the  treasure,  and  is  committed  to  the  ministry, 
who  are  to  offer  it  to  all  men,  everywhere,  until  the  end 
of  time. 

Ver.  20.  Ambassadors  ...  on  behalf  of  Christ. 
Therefore,  i.  e.  because  the  Word  has  been  committed 
unto  us  we  do  the  work  of  an  ambassador.  Just  as  a 
king  sends  an  ambassador  to  represent  him,  to  act  as  his 
mouthpiece,  his  spokesman,  so  the  Lord  sends  His  minis- 
ters to  represent  Him  (John  2:21;  Luke  10  :  16).  They 
represent  Him  by  presenting  His  cause,  and  thus  act  "  on 
His  behalf,"  as  well  as  "  in  His  stead."  To  drop  the 
latter  would  be  contrary  to  the  legitimate  analogy  of 
Scripture.  The  arguments  to  the  contrary,  advanced  by 
Meyer,  lose  sight  of  the  expression  "  God  was  in  Christ  " 
(ver.  19).  God  .  .  .  intreating  by  us.  The  wrath  of 
God  has  given  way  to  an  earnest  appeal,  an  exhortation, 
which  some  regard  as  having  the  force  of  an  entreaty. 
A.  V.  "  Beseech."  God  does  actually  exhort  men,  ad- 
monish them  of  the  great  importance  of  His  offer  of 
reconciliation.  Ministers  preach  the  Word  by  which  God 
exhorts.  Beseech  .  .  .  behalf  of  Christ.  The  context 
shows  that  Christ's  own  entreaty  is  meant  :  Christ  Himself 


V.  21.]  CHRIST  MADE  SIN  FOR  US.  225 

entreats  through  His  servants,  just  as  God  exhorts  by 
them.  A  powerful  climax  is  reached  as  we  proceed  from 
exhortation  to  entreaty.  The  love  of  Christ  appeals  to 
sinners  in  the  message  of  His  ambassadors.  Be  .  .  . 
reconciled.  Let  the  love  of  Christ  draw  you,  win  you, 
from  sin  to  God.  Sin  has  estranged  you  from  God,  and 
justly  brought  His  wrath  upon  you  :  God  comes  to  you, 
in  Christ,  with  the  offer  of  peace.  Although  this  appeal 
is  meant  for  the  unbelieving  in  particular,  believers  are 
reminded  by  it  of  daily  repentance.  In  these  words  of 
entreaty  we  hear  the  voice  of  Christ,  the  constant  plea 
that  voices  His  hunger  for  souls,  the  yearning  to  see  of 
the  travail  of  His  soul  (Isa.  53). 

Ver.  21.  Him  who  knew  no  sin  .  .  .  sin  on  our  behalf. 
Literally,  who  knew  not  sin,  i.  e.  who  was  not  conscious 
of  sin  on  His  own  part  in  any  way.  Sin  was  to  Him, 
because  non-existent  in  Him,  a  thing  unknown  from  His 
own  experience  (Meyer).  The  sense  is  evidently  that 
Christ  was  altogether  without  sin.  He  knew  of  our  sin 
in  its  bitter  effects,  when  He  endured  the  cross,  but  He 
did  not  know  sin  as  a  sinner.  Nevertheless,  He  was 
made  "sin,"  not,  indeed,  a  sinner,  but  "sin."  Made  to 
be  sin,  put  in  the  place  of  sin,  by  becoming  the  sin-bearer, 
in  order  that  He  might  take  it  away  from  us.  Let  us 
reverentially  say  with  LUTHER  on  Gal.  3  :  13 :  "It  pleases 
me  better  to  leave  to  the  words  their  common,  customary, 
and  natural  meaning,  which  contains  something  greater 
and  more  than  the  comment  I  have  just  made  can  give." 
We  .  .  .  the  righteousness  of  God  in  him.  We  knew 
not  righteousness,  but  we  knew  sin.  In  Christ  we  are  to 
become  righteousness,  which  comes  from  God,  is  the  gift 
of  God,  and  is  opposed  to  all  self-righteousness.  This  is 
the  object  of  the  mystery  with  which  the  verse  opens. 
Christ's  identification  with  sin  is  not  merely  the  pardon 
IS 


226  //•  CORINTHIANS.  [vi.  i. 

of  sin,  but  the  imparting  of  righteousness,  so  that,  as 
God  beholds  man  in  Christ,  He  beholds  righteousness. 
Two  great  mysteries  are  presented  in  the  text. 

(L.)  Ho%v  the  Ministers  of  God  Commend  TJiemselves 
(6  :  i-io). 

i-io.     And  working  together  uiith  him  we  intreat  also  that  ye  receive 
not  the  grace  of  God  in  vain  (for  he  saith, 

At  an  acceptable  time  I  hearkened  unto  thee, 
And  in  a  day  of  salvation  did  I  succour  thee  : 
behold,  now  is  the  acceptable  time  ;  behold,  now  is  the  day  of  salvation)  : 
giving  no  occasion  of  stumbling  in  anything,  that  our  ministration  be  not 
blamed  ;  but  in  everything  commending  ourselves,  as  ministers  of  God,  in 
much  patience,  in  afflictions,  in  necessities,  in  distresses,  in  stripes,  in  im- 
prisonments, in  tumults,  in  labours,  in  watchings,  in  fastings  ;  in  pureness, 
in  knowledge,  in  longsuffering,  in  kindness,  in  the  Holy  Ghost,  in  love 
unfeigned,  in  the  word  of  truth,  in  the  power  of  God  ;  by  the  armour  of 
righteousness  on  the  right  hand  and  on  the  left,  by  glory  and  dishonour, 
by  evil  report  and  good  report ;  as  deceivers,  and  yd  true  ;  as  unknown, 
and  yet  well  known  ;  as  dying,  and  behold,  we  live  ;  as  chastened,  and  not 
killed  ;  as  sorrowful,  yet  alway  rejoicing  ;  as  poor,  yet  making  many  rich  ; 
as  having  nothing,  and  yet  possessing  all  things. 

Ver.  I.  And  working  together  with  him.  As  ambas- 
sadors of  Christ,  we  labor  with  Christ  in  the  unity  of  the 
work  in  His  cause.  That  is,  the  work  is  a  unit  in  its  in- 
ception and  direction,  as  well  as  its  object  (ch.  5),  and  we 
are  joint  laborers,  fellow-workers  with  Christ  in  bringing 
the  word  of  reconciliation  to  the  world.  Hence,  the 
humblest  sermon  is  not  to  be  neglected  or  despised  by 
any  one  (Luther).  We  intreat  also.  We  also  admonish 
you  to  consider  well  the  nature  and  importance  of  this 
offer  of  reconciliation.  The  hortatory  element  dare  not 
be  wanting  in  the  preaching  of' the  Gospel,  since  all  men 
need  a  word  of  exhortation.  The  grace  of  God  in  vain. 
Grace  may  be  received  in  vain,  i.  e.  unto  emptiness,  in 
an   unfruitful  way,  by  all  who  are  mere  hearers  of  the 


VI.  2,  3-]  THE  DA  Y  OF  SAL  VA  TION.  227 

Word,  and  also  by  those  whose  faith  is  checked,  impeded, 
or  choked,  rendering  them  barren.  Grace  aims  at  ful- 
ness ;  man  can  interfere  and  emptiness  is  the  result. 

Ver.  2.  For  he  saith.  The  passage  is  found  in  Isaiah 
49  :  8,  and  is  cited  according  to  the  Septuagint  translation. 
At  an  acceptable  time.  The  language  is  prophetic,  ad- 
dressed to  the  servant  of  the  Lord,  a  Messianic  prophecy 
referring  to  and  fulfilled  in  Christ.  He  is  the  representa- 
tive Head  of  the  true  people  of  God,  and  His  prayer  is 
heard  "  at  an  acceptable  time,"  a  time  of  favor.  In  a 
day  of  salvation  .  .  .  succour.  In  prophetic  speech  the 
future  is  here  regarded  as  already  past  ;  the  fulfilment  is 
viewed  by  the  prophet.  The  day  of  salvation  is  a  day 
of  succor,  of  help.  The  fulness  of  time  brings  with  it 
the  fulness  of  help  through  the  Servant  of  the  Lord. 
Behold  now  .  .  .  acceptable  time.  The  Apostle  ex- 
claims, Behold  !  because  the  prophecy  has  been  fulfilled, 
and  the  Lord  has  visited  His  people.  How  acceptable 
the  time  is  to  the  mind  of  St.  Paul  is  seen  in  the  use  of 
the  stronger  word,  euprosdektos,  which  Tyndale  trans- 
lated "  well-accepted,"  thus  emphasizing  the  thought, 
wuth  the  same  end  in  view,  as  that  contained  in  the  word 
"now."  Behold,  .  .  .  the  day  of  salvation.  Twice,  the 
words  "  behold  "  and  "  now  "  are  used.  "Now"  is  the 
emphatic  word.  It  is  God's  day  of  deliverance  ;  it  should 
be  your  day  of  salvation.  The  acceptable  should  be  ac- 
cepted.    "  Now  "  is  the  word  that  tells  of  opportunity. 

Ver.  3.  Giving  no  .  .  .  stumbling.  The  participle 
connects  with  ver.  i.  St.  Paul  here  begins  a  description 
of  the  quality  of  the  w^ork  there  referred  to.  Like  a 
rapid  stream  this  description  flows  through  eight  verses 
(Besser).  The  giving  of  offence  first  claims  his  atten- 
tion. The  word  proskope,  stumbling,  is  found  only  here 
in  the  N.  T.     Other  Greek  words  are  used  to  express  the 


228  II'  CORINTHIANS.  [vi.  4,  5. 

same  idea,  i.  e.  anything  which  causes  one  to  fall.  How 
careful  the  Apostle  is  not  to  give  occasion  to  cause  any 
one  to  stumble  is  evident  from  the  expression  "  in  any- 
thing." Ministration  be  not  blamed.  Criticism  of  the 
work  must  be  expected,  but  the  poison  of  the  barbed 
arrow  of  hostile  criticism  is  rendered  innocuous  by  the 
careful  conduct  of  the  ministry.  Only  by  such  conduct 
can  the  exalted  dignity  of  the  work  be  maintained. 

Ver.  4.  Commending  ourselves  as  ministers  of  God. 
In  the  service  of  God  we  may  commend  ourselves,  and 
the  commendation  is  to  extend  to  "  everything,"  to 
every  part  of  the  service.  A  high  ideal  of  the  ministry 
is  implied  in  this  remark.  How  it  is  realized  will  appear 
from  that  which  follows.  In  much  patience,  .  .  .  dis= 
tresses.  Abounding  in  patience,  or  rather,  endurance, 
of  which  proofs  are  given  in  abundance.  Various  at- 
tempts have  been  made  to  classify  the  different  points  of 
commendation,  e.  g.  Bengel,  Dean  Stanley.  In  afflic- 
tions, under  pressure,  being  pressed  upon  ;  in  necessities, 
under  constraint  that  leaves  no  choice  of  action;  in  dis- 
tresses, so  hemmed  in  that  there  is  no  room  to  move 
(Plumptre). 

Ver.  5.  In  stripes.  (Comp.  ch.  1 1  :  23-25  ;  Acts  16:23) 
In  Imprisonments.  But  one  of  these,  that  at  Philippi 
(Acts  16  :  24),  is  recorded  up  to  this  time.  Ch.  ii  :  23 
leads  to  the  conclusion  that  the  Book  of  Acts  does  not 
give  us  all  the  details  of  St.  Paul's  life.  In  tumults. 
The  word  akatastasia  in  the  N.  T.  means  cither  con- 
fusion in  the  sense  of  disorder  (e.  g.  i  Cor.  14  :  33),  or 
tumult  (as  in  Luke  21  19),  never  banishment,  as  Chrysos- 
tom  here  interprets.  Several  instances  are  mentioned  in 
Acts;  tumults  at  Antioch  in  Pisidia,  Lystra,  Thessalonica, 
Corinth,  and  Ephesus.  They  were  a  source  of  great 
anxiety  to  the  Apostle,  as  the  Gospel  was  made  respon- 


VI.  6,  7]        ACTIVE  AND  PASSIVE  MINISTRATION.  229 

sible  for  them.  In  labours.  Extraordinary  work,  de- 
manded by  his  ApostoHc  ministry.  Cumulative  work, 
because  of  the  Gospel,  and  certainly  not  confined  to  his 
toil  as  a  tent-maker.  In  watchings.  Which  may  have 
been  caused  to  some  extent  by  his  labors,  and  his  other 
burdens,  and  as  the  word  "  watching,"  sleeplessness, 
seems  to  imply  ;  in  the  plural,  it  would  mean,  nights 
spent  without  sleep.  In  fastings.  Voluntary  fastings 
in  order  to  make  himself  more  fit  and  alert  in  the  service 
of  the  Lord  (Acts  14  :  23).  lie  brings  his  body  into 
bondage  (i  Cor.  9  :  27).  The  word  is  never  used  of  com- 
pulsory fasting. 

Ver.  6.  In  pureness.  Like  that  of  Nathanael,  in  whom 
there  was  no  guile  (John  i  :  47) ;  cleanness  of  heart  ; 
purity  of  soul  (i  Pet.  i  :  22)  ;  the  fundamental  virtue, 
which  includes  chastity.  In  knowledge.  Pureness  of 
heart  is  the  condition  upon  which  this  knowledge  is  ob- 
tained. It  is  the  knowledge  of  the  mystery  of  Christ 
(Eph.  3  14);  pastoral  knowledge  for  the  v.'ork  of  the 
ministry.  In  long=suffering.  To  bear  the  infirmities  of 
the  weak  (Rom.  15  :  i),  not  impatient  to  have  at  once 
the  full  corn  in  the  ear  (Mark  4  :  28),  but  appreciating  the 
gradual  growth  of  the  Lord's  work  (Besser).  In  kind= 
ness.  A  gentle,  quiet,  and  lovely  virtue,  thoroughly 
adapted  to  social  life,  and  enticing  the  whole  world  to  hold 
communion  with  her  (LuTllER).  In  the  HoSy  Ghost. 
The  fountain  of  these  virtues,  placed  in  the  centre,  sending 
forth  its  streams  in  every  direction,  and  marking  their 
unity.  In  love  unfeigned.  Genuine  affection  for  all  man- 
kind. No  hypocrisy  in  the  exercise  of  that  which  the  world 
delights  to  counterfeit.  A  gift  of  the  Holy  Ghost,  show- 
ing that  the  extraordinary  gifts  are  not  meant  in  the  pre- 
ceding reference  to  the  Holy  Ghost. 

Ver.  7.  In  the  word  of  truth.     The  word  whose  charac- 


230  //.  CORINTHIANS.  [vi.  8. 

teristic  is  truth,  as  opposed  to  all  false  teaching.  Whether 
regarded  as  subjective,  i.  e.  as  distinct  from  insincerity 
of  speech,  or  objective,  i.  c.  as  equivalent  to  the"  Gospel  " 
the  substance  of  the  Apostle's  word  or  teaching  remains 
the  same.  In  the  power  of  God.  Namely,  that  particular 
exercise  of  the  power  of  God  which  qualifies  His  servants 
to  do  their  work  unto  the  salvation  of  men.  Hence,  the 
power  is  not  limited  to  the  works  of  performing  miracles, 
but  bears  on  the  conscience  and  heart  of  men.  By  the 
armour  of  righteousness.  The  armor,  i.  e.  the  weapons, 
not  instruments  or  tools,  as  in  Rom.  6  :  13,  but  weapons 
which  righteousness  furnishes.  We  find  the  same  thought 
in  ch.  10  :  4,  and  in  an  expanded  form  in  Eph.  6  :  1 1- 
17:1  Thess.  5  :  8.  The  righteousness,  which  provides 
the  weapons,  is  the  righteousness  of  faith  in  Christ.  On 
the  right  hand  .  .  .  left.  Aggressive  and  defensive  are 
both  needed.  The  warrior  wielded  the  weapon  of  attack 
with  the  right  hand  ;  thus  the  Christian  uses  "  the  sword 
of  the  spirit,"  the  left  hand  held  the  weapon  of  defence  ; 
in  like  manner,  "  the  shield  of  faith  "  is  used  for  defence. 
Polemics  are  called  for  to  the  breaking  down  of  strong- 
holds ;  Apologetics  are  needed  to  quench  all  the  fiery 
darts  of  the  evil  one.  St.  Paul  teaches  how  to  use 
both. 

Ver.  8.  By  glory  and  dishonour.  Glory  was  not  sought, 
but  was  conferred  by  the  Lord  :  dishonor  from  man 
could  not  be  avoided.  Neither  caused  the  Apostle  to 
swerve  from  his  way.  Both  were  tests  of  his  faith,  and 
of  his  fidelity  in  the  service.  By  .  .  .  report.  Con- 
cerned only  for  the  cause  of  his  Lord  ;  content  to  let  the 
Lord  bring  about  the  triumph  of  the  truth  in  His  own 
time  and  manner,  although  by  no  means  indifferent,  the 
Apostle  continues  to  walk  in  the  footsteps  of  His  Lord 
(John  15  :  20).     As  deceivers  and  yet  true.     The   Lord 


VI.  9,  lo.]        THE  PARADOXES  OF  THE  MINISTRY.  231 

was  called  a  deceiver  (Matt.  27  :  6-"^.  Jews  and  Gentiles 
charged  St,  Paul  with  leading  men  astray  ;  all  the  while 
he  was  conscious  of  being  true  to  their  real,  abiding  in- 
terests :  True  to  God  and  true  to  men.  "  All  Christians 
and  pious  people  must  have  the  title  of  '  deceiver,'  and 
if  we  fail  to  have  this  title,  we  do  not  belong  to  Christ "' 
(Luther). 

Ver.  9.  As  unknown,  and  yet  vveIl=known.  Probably 
"  unknown  "  refers  to  some  contemptuous  remark  desig- 
nating the  Apostle  as  "  obscure,"  a  mere  tent-maker, 
neither  wise,  nor  mighty,  nor  noble  (i  Cor.  i  :  26),  in  the 
eyes  of  the  world.  A  few  knew  his  true  quality  at  that 
time  ;  the  knowledge  of  him  was  even  then  growing 
with  marvellous  rapidity  ;  and  is  growing  more  and  more 
as  the  years  roll  on.  The  word  "  well-known  "  sounds 
almost  like  prophecy.  Dying,  .  .  .  behold,  we  live. 
Something  about  the  Apostle  seemed  to  indicate  his 
speedy  death.  It  is  altogether  likely  that  his  enemies 
rejoiced  at  the  prospect.  The  burden  of  his  sufferings 
must  have  made  the  frail  tabernacle  appear  frailer  still. 
Behold,  we  live,  for  our  Avork  is  not  finished  as  yet. 
As  chastened,  and  not  killed.  Evidently  the  language 
of  Ps.  118  :  18  was  in  the  Apostle's  mind.  He  realized 
that  he  was  being  chastened,  i.  e.  trained,  disciplined,  edu- 
cated by  the  Lord.  As  long  as  the  works  of  the  Lord  are 
to  be  declared.  His  servant  shall  not  die,  but  live. 

Ver.  10.  As  sorrowful,  yet  alway  rejoicing.  The  first 
of  these  seeming  paradoxes,  ancj  perhaps  the  greatest. 
How  can  this  be  ?  Sorrowful,  nevertheless,  alway  re- 
joicing. This  is  not  the  world's  view  of  the  case,  but  a 
simple  statement  of  the  fact.  It  is  not  a  psychological 
problem,  but  a  profound  spiritual  reality.  Through  the 
clouds,  yea,  through  the  tears,  the  light  of  the  Sun  of 
righteousness  is  always  streaming,  and  its  rays  are  the 


232  //.  CORINTHIANS.  [vi.  lo. 

bearers  of  joy.  As  poor,  yet  making  many  rich.  Poor, 
not  only  in  spirit,  which  is  required  of  all  Christians,  but 
poor  also  in  this  world's  goods,  the  Apostle  enriches 
many  with  the  unsearchable  riches  of  Christ.  Abiding 
wealth,  eternal  riches,  whereat  the  world  may  smile,  but 
what  Christian  would  part  with  his  treasure?  Having 
nothing.  .  .  .  possessing  all  things.  Without  posses- 
sions, as  the  world  would  reckon,  he  yet  makes  the  broad, 
sweeping  assertion  that  he  possesses,  i.  e.  controls,  has 
under  himself,  has  at  command,  all  things.  How  is  this  to 
be  understood  ?  Baldwin  says:  "  He  possessed  all  things 
because  he  was  not  in  want  of  anything  he  needed,  since 
God  always  supplied  him  with  all  the  necessaries  of  life." 
But  "  all  things  "  is  hardly  limited  to  the  mere  sustenta- 
tion  of  the  Apostle's  life.  Whatever  is  needed  by  any 
Christian,  be  it  ever  so  much,  is  his  (i  Cor.  3  :  22).  God 
will  provide  it.     (Comp.  Rom.  8  :  28,  32.) 


(M.)    The  Recompense  Expected  from  the  Corinthians 
■   (ch.  6  :  II — 7  :  i). 

VI.  ii-iS — VII.  I.  Our  mouth  is  open  unto  you,  O  Corinthians,  our  heart 
is  enlarged.  Ye  are  not  straitened  in  us,  but  ye  are  straitened  in  your  own 
affections.  Now  for  a  recomi>ense  in  like  kind  (I  speak  as  unto  wy  chil- 
dren), be  ye  also  enlarged.  Be  not  unequally  yoked  with  unbelievers  v  for 
what  fellowship  have  righteousness  and  iniquity  .''  or  what  communion  hath 
light  with  darkness  ?  And  what  concord  hath  Christ  with  Belial  ?  or  what 
portion  hath  a  believer  with  an  unbeliever  ?  And  what  agreement  hath  a 
temple  of  God  with  idols .-'  for  we  are  a  temple  of  the  living  God  ;  even  as 
God  said,  I  will  dwell  in  them,  and  walk  in  them ;  and  I  will  be  their  God, 
and  they  shall  be  my  people.     Wherefore 

Come  ye  out  from  among  them,  and  be  ye  separate, 
saith  the  Lord, 

And  touch  no  unclean  thing; 

And  I  will  receive  you, 

And  will  be  to  you  a  Father, 

And  ye  shall  be  to  me  sons  and  daughters, 


VI.  II-I3.]  A  LARGE  HEART.  233 

saith  the  Lord  Almighty.  Having  therefore  these  promises,  beloved,  let 
us  cleanse  ourselves  from  all  defilement  of  flesh  and  spirit,  perfecting  holi- 
ness in  the  fear  of  God. 

Ver.  II.  Our  mouth  is  open.  Here  the  Apostle  pauses 
for  a  moment,  as  though  he  felt  the  force  of  the  stream 
of  thought  just  poured  out.  The  exclamation  is  re- 
markable, but  perfectly  plain  in  the  light  of  the  context. 
To  the  Corinthians  St.  Paul's  mouth  is  open,  i.  e.  he 
speaks  without  reserve,  with  entire  frankness.  The  form 
is  therefore  intentionally  picturesque.  Our  heart  is  en= 
larged.  A  large-hearted  man  has  spoken  from  the  fulness 
of  his  heart.  A  large  heart  and  an  open  mouth  go  to- 
gether. The  reason  for  the  great  flow  of  thoughts  con- 
cerning the  ministry  is  given  in  this  verse. 

Ver.  12.  Not  straitened  in  us.  Luther  takes  the  verb 
as  an  imperative,  but  the  Greek  negative  is  against  it. 
Vers.  II  and  12  are  parallel.  "  Straitened  "  is  the  oppo- 
site of  "  open  "  and  "  enlarged."  There  is  abundance  of 
room  in  the  Apostle's  heart  for  the  Corinthians.  They 
are  not  narrowed  down  within  him.  Straitened  in  your 
own  affections.  The  word  "  affections,"  literally, 
"bowels,"  a  Hebraism,  meaning  the  "seat  of  love,"  like 
the  word  "  heart."  The  Corinthians  narrow  themselves, 
are  narrowed  within  themselves  so  as  not  to  have  room 
for  the  Apostle.  Some  think  that  this  indicates  a  want 
of  personal  affection  for  St.  Paul.  The  real  nature  of  the 
want  becomes  apparent  from  the  admonition  which  fol- 
lows (vers.  14-18). 

Ver.  13.  A  recompense  in  like  kind.  A  return  by  way 
of  reciprocity  is  wished  for,  asked  for,  expectantly.  The 
expression  is  constructed  absolutely,  grammatically  in- 
dependent, in  the  accusative,  but  looks  forward  to  the 
rest  of  the  verse,  by  which  it  is  explained.  Unto  my 
children.     Laconic  brevity  marks  this  parenthetic  phrase 


234  ^^'  CORINTHIANS.  [vi.  14,  15. 

in  the  original.  The  Corinthians  are  his  children  in  the 
Gospel.  What  a  father  may  expect  of  his  children,  he 
expects  of  them.  Be  ye  also  enlarged.  This  is  the  re- 
turn in  like  kind.  St.  Paul  asks  for  filial  love  to  receive 
him  and  his  admonitions  in  return  for  the  large-hearted 
reception  which  he  has  accorded  them. 

Ver.  14.  Be  not  unequally  yoked.  Instead  of  there 
being  "  a  remarkable  dislocation  of  the  argument  here,"  as 
Dean  Stanley  observes,  there  is  the  closest  connection. 
"  Unbelievers,"  i.  e.  all  who  do  not  believe  on  the  Lord 
Jesus,  in  this  case  the  heathen,  whose  influence  made  itself 
felt  at  Corinth  by  divers  temptations.  The  rule,  however, 
is  general.  Christians  are  not  to  bear  any  other  yoke  than 
that  of  Christ  (Matt.  1 1  :  29),  for  the  yoke  is  the  symbol 
of  service.  Heathen  life,  with  its  carnal  aims  and  pleas- 
ures, was  calculated  to  draw  the  weak  under  the  strange 
and  therefore  unequal  yoke.  To  this  very  day  the  rule 
applies  to  all  co-operation  with  unbelievers,  contrary  to 
the  faith.  What  fellowship  .  .  ,  righteousness  and 
Iniquity  ?  Righteousness,  which  is  of  faith  in  Christ,  is 
the  opposite  of  iniquity,  which  serves  the  Avorld,  the  flesh, 
and  the  devil.  How  can  there  be  fellowship  between 
the  two?  They  are  essentially  incompatible.  Commun= 
ion  .  .  .  Light  with  darkness  ?  Each  of  these  contrasts 
is  in  itself  an  argument.  Light  banishes  darkness. 
Christianity  is  light  ;  heathenism  is  darkness.  A  con- 
flict there  will  be,  even  between  the  new  and  the  old 
man  in  the  regenerate,  but  no  communion. 

Ver.  15.  And  what  concord  hath  Christ  with  Belial? 
Concord,  symphony,  Gr.  symphonesis,  an  exceptional 
form,  confined  to  the  N.  T.  'Belial,  the  devil,  the  rep- 
resentative of  darkness,  of  wickedness,  of  iniquity  in  the 
concrete,  the  adversary  of  Christ  and  His  Kingdom. 
Wickedness    is  personified   in  him,   as  righteousness  is 


VI.  1 6]  THE   TEMPLE  OF  THE  LIVING  GOD.  235 

personified  in  Christ.  The  form  BcHar  instead  of  Belial, 
found  in  the  Fathers  and  elsewhere,  is  due  to  a  Hellen- 
istic interchange  of  1  and  r.  The  "  sons  of  Belial  "  (Deut. 
13  :  13)  v/cre  the  worthless  and  the  vile  (Plumptre), 
how  can  the  "  sons  of  Christ  "  be  in  concord  with  them  ? 
Portion  .  .  .  believer  with  an  unbeliever  ?  Faith  and 
unbelief  have  no  portion  or  share,  Greek  meris,  in  common. 
Hence  the  strangeness  of  the  yoking  together  of  two 
elements  so  heterogeneous  in  all  that  pertains  to  religion. 
Not  even  a  partial  combination  is  admissible  in  this 
respect  (Calovius). 

Ver,  16.  Agreement  .  .  .  temple  of  God  with  idols? 
This  is  the  last  of  the  five  words  used  to  indicate  shades  of 
fellowship.  Not  only  these  words  vouch  for  the  com- 
mand which  the  Apostle  had  over  the  Greek  language 
(Meyer),  but  the  entire  Epistle.  (Comp.  i  Cor.  ch. 
8  :  10.)  The  verb  on  which  the  Greek  for  "  agreement  " 
is  based  occurs  in  the  Septuagint  (Ex.  23  :  i).  "  Put 
not  thine  hand  with  the  wicked."  Agreement,  a  com- 
pact, a  treaty,  a  concordat.  Idols  were  utterly  at  variance 
with  the  temple  of  God.  The  two  were  antagonistic, 
contrary.  The  presence  of  idols  desecrated  the  temple. 
Ahaz  and  others  incurred  the  wrath  of  God  by  causing 
such  defilement.  We  .  .  .  temple  of  the  living  God. 
Christians  are  a  temple  of  God  in  the  mystic  sense. 
(Compare  i  Cor.  3  :  16;  Eph.  2  :  21,  22;  i  Tim.  3:15; 
Heb.  3  :  6;  I  Pet.  2  :  5.)  What  applies  to  the  Church  is 
true  of  the  individual  members.  "The  living  God,"  op- 
posed to  dead  idols,  imparts  life  to  these  temples  of  His 
love.  Even  as  God  said  (Ex.  29  :  45  ;  Lev.  26  :  12). 
A  word  of  promise  applicable  to  Israel  after  the  spirit 
at  all  times.  I  will  dwell  .  .  .  walk  in  them.  The 
Divine  presence  in  the  voice,  the  pillar  of  cloud  and  fire, 
in  the  tabernacle  and  temple,  was  regarded  as  typical  of 


236  //.  CORINTHIANS.  [vi.  17. 

better  things  to  come.  "  Will  dwell,"  signifies  the  con- 
stant Divine  presence,  "  will  walk,"  the  work  of  God 
(Bengel).  The  citation  is  a  composite  one,  combining 
the  two  above  texts,  unless  indeed  the  setting  of  the 
tabernacle  (Lev.  26:  11)  be  taken  as  implying  the  in- 
dwelling of  God.  Their  God,  .  .  .  my  people.  An  ex- 
pression of  the  gracious  communion  between  God  and 
man  which,  on  the  one  hand,  is  the  pledge  of  every 
blessing,  and,  on  the  other,  excluded  all  fellowship  with 
the  idolatry  of  unbelief.  God  institutes  the  covenant  for 
the  benefit  of  the  people.  On  God's  part  the  covenant 
is  perfect. 

Ver.  17.  Come  ye  out.  As  the  priest  and  the  Levites 
were  to  leave  Babylon,  with  its  idolatry,  so  the  Chris- 
tians of  Corinth  were  to  depart  from  the  circle  of 
heathenism  by  which  they  were  environed.  Of  course 
this  applied  to  all  in  similar  communities.  Be  ye 
separate.  Separation  is  sometimes  the  only  safeguard 
against  contamination.  Israel  was  isolated  by  the  Lord, 
separated  from  the  Gentiles.  The  Church  and  the  world 
must  be  "  separate."  The  Lord  Himself  draws  the  line 
of  demarcation.  Touch  no  unclean  thing.  Heathen- 
ism is  meant  by  the  unclean  thing.  All  the  practices 
which  had  grown  out  of  the  spirit  of  idolatry  are  in- 
cluded, and  the  term  "  unclean  "  is  to  betaken  in  a  much 
wider  sense  than  the  worship  of  idols.  Receive  you. 
When  the  Lord  gathers  His  people  in  their  flight,  acts  as 
their  rere-ward,  He  receives  them  (Isa.  52  :  12).  This 
is  the  view  of  Osiander  and  most  expositors  (20  :  34). 
Separation  from  the  heathen  often  demanded  the  giving 
up  of  intimate  social  relations,  even  the  breaking  up  of 
home-ties,  because  heathenism  penetrated  into  the  life 
of  the  family,  e.  g.  at  the  table,  where  libations  were  made 
to  the  gods  :  hence,  the  comfort  contained  in  the  words : 


VI.  iS— vii.  I.]         THE  FATHERHOOD  OF  GOD.  237 

"  I  will  receive  you."  The  Church  received  those  who 
had  left  their  heathen  friends  for  Christ's  sake,  with  open 
arms,  and  above  all  the  Lord  was  their  refuge. 

Ver.  1 8.  To  you  a  Father.  The  Fatherhood  of  God 
depends  on  the  conditions  just  laid  down.  In  various 
passages  of  the  O.  T.  the  children  of  God  receive  this 
assurance,  which  shows  them  the  heart  of  the  Father, 
who  will  provide  for  those  w^ho  have  left  all  in  obedience 
to  His  command  (Ex.  4  :  22  ;  2  Sam.  7  :  14).  5ons  and 
daughters.  Instead  of  the  word  "  children,"  the  Apostle, 
following  Isa.  43  :  6,  extends  the  comfort  of  the  assurance 
to  women  by  special  designation,  because  their  obedience 
to  the  command  to  come  out  from  among  the  heathen 
and  be  separate  was  rarely  rendered  without  experienc- 
ing exceptional  affliction  (Besser).  Saith  the  Lord 
Almighty.  The  thought  of  the  text  is  presented  by 
the  entire  Scripture,  and  expresses  the  mind  of  Scripture 
as  a  whole.  This  verse  is  a  combination  of  various 
passages  (LlAS),  as  it  were,  a  mosaic  of  citations 
(Plumptre).  The  appellation  "Lord  Almighty"  may 
have  been  suggested  to  St.  Paul  by  the  Septuagint  ren- 
dering of  2  Sam.  7  :  8.  Besides  the  magnitude  of  the 
promise,  which  it  indicates  (Bengel),  we  have  in  this 
appellation  a  reference  to  covenant  love  associated  with 
the  unlimited  power  of  God. 

Ver.  I.  Having  ,  .  .  promises.  An  affectionate  ex- 
hortation in  the  first  person,  based  on  the  promises  just 
mentioned  and  applicable  to  all  Christians.  Because  we 
have  these  promises,  "  therefore  "  we  should  be  moved  by 
them  as  the  children  of  promise.  Cleanse  ourselves. 
Purity  of  life  is  required  of  us.  Sin  is  uncleanness. 
Through  Christ  w^e  are  pardoned  sinners  ;  in  Christ  we 
are  to  be  clean  children.  The  word  molusmos,  defile- 
ment,   occurs    only  in    this    passage   in  the    N.  T,     The 


238  //.  CORINTHIANS.  [vii.  i. 

Septuagint  uses  it  (Jer.  23  :  14)  of  the  sin  of  Sodom  and 
Gomorrah.  The  cognate  verb  is  found  in  Rev.  14  :  4,  de- 
noting sexual  impurity,  and  i  Cor.  8  :  7,  concerning  defile- 
ment of  conscience.  "All  defilement"  includes  both, 
and  especially  the  sexual  corruption  which  honeycombed 
the  literature  and  the  life  of  the  Roman  Empire.  Defile- 
ment of  flesh  is  mentioned  first,  because  of  its  grossncss. 
But  even  from  the  defilement  of  the  Spirit,  those  "  secret, 
subtle  vices  by  which  the  spirit  or  the  man  inwardly  de- 
files himself  before  God,  although  before  the  world  it  does 
not  so  appear  "  (Luther),  we  are  to  cleanse  ourselv^cs. 
Perfecting  holiness.  That  holiness  which  has  been  be- 
gun in  us  is  to  be  persevered  in  with  a  view  to  its  com- 
pletion. The  end  is  to  be  kept  in  view  constantly,  Greek 
epitelountes  (Luther).  "  Continuing  (the  work  ofj 
sanctification.  To  begin  is  not  enough  :  the  end  crowns 
the  work"  (Bengel).  Growth  in  grace,  increase  in  holi- 
ness. Perfection  is  the  aim  of  the  Christian.  Perfect 
consecration,  holiness,  can  only  be  striven  for  in  the  fear 
of  God,  which  brings  home  to  our  hearts  the  fact  that  we 
are  not  perfect,  and  urges  us  to  more  earnest  cleansing  of 
flesh  and  spirit  (Phil.  3:12).  Not  to  advance  in  the  nar- 
row way  means  to  go  backward  (St.  Bernard).  The 
Apostle  closes  with  the  fear  of  God,  as  he  began  the  train 
of  thought  in  ch.  5:11,  with  the  same  motive  as  a  basis, 
narrowing  the  conscience,  but  enlarging  the  heart. 

(N.)  St,  PanVs  Joy  because  of  Godly  Sorroiv  (7  :  2-16). 

2-16.  Open  your  hearts  to  us :  we  wronged  no  man,  we  corrupted  no 
man,  we  took  advantage  of  no  man.  I  say  it  not  to  condemn  yoit :  for  I 
have  said  before,  that  ye  are  in  our  hearts  to  die  together  and  Uve  together. 
Great  is  my  boldness  of  speech  toward  you,  great  is  my  glorying  on  your 
behalf:  I  am  filled  with  comfort,  I  overflow  with  joy  in  all  our  affliction. 

For  even  when  we  were  come  into  Macedonia,  our  flesh  had  no  relief, 
but  we  were  aftiicted  on  every  side;    without  7uere  fightings,  within  loere 


VII.  2.]  CARE  NOT  TO  GIVE  OFFENCE. 


239 


fears.  Nevertheless  he  that  comforteth  the  lowly,  ei'cn  God,  comforted  us 
by  the  coming  of  Titus:  and  not  by  his  coming  only,  but  also  by  the  com- 
fort wherewith  he  was  comforted  in  you,  wliile  he  told  us  your  longing, 
your  mourning,  your  zeal  for  me  ;  so  that  I  rejoiced  yet  more.  For  though 
I  made  you  sorry  with  my  epistle,  I  do  not  regret  it,  though  I  did  regret ; 
for  I  see  that  that  epistle  made  you  sorry  though  but  for  a  season.  Now 
I  rejoice,  not  that  ye  were  made  sorry,  but  that  ye  were  made  sorry  unto 
repentance  :  for  ye  were  made  sorry,  after  a  godly  sort,  that  ye  might  suffer 
loss  by  us  in  nothing.  For  godly  sorrow  worketh  repentance  unto  salva- 
tion, a  rcpeiitaucc  which  bringeth  no  regret :  but  the  sorrow  of  the  world 
worketh  death.  For  behold,  the  selfsame  thing,  that  ye  were  made  sorry 
after  a  godly  sort,  what  earnest  care  it  wrought  in  you,  yea,  what  clearing 
of  yourselves,  yea,  what  indignation,  yea,  what  fear,  yea,  what  longing, 
yea,  what  zeal,  yea,  what  avenging!  In  everything  ye  approved  yourselves 
to  be  pure  in  the  matter.  So  although  I  wrote  unto  you,  I  wrote  not  for 
his  cause  that  did  the  wrong,  nor  for  his  cause  that  suffered  the  wrong, 
but  that  your  earnest  care  for  us  might  be  made  manifest  unto  you  in  the 
sight  of  God.  Therefore  we  have  been  comforted ;  and  in  our  comfort 
we  joyed  the  more  exceedingly  for  the  joy  of  Titus,  because  his  spirit  hath 
been  refreshed  by  you  all.  For  if  in  anything  I  have  gloried  to  him  on 
your  behalf,  I  was  not  put  to  shame ;  but  as  we  spake  all  things  to  you  in 
truth,  so  our  glorying  also,  which  I  made  before  Titus,  was  found  to  be 
truth.  And  his  inward  affection  is  more  abundantly  toward  you,  whilst  he 
remembereth  the  obedience  of  you  all,  how  with  fear  and  trembling  ye  re- 
ceived him.  I  rejoice  that  in  everything  I  am  of  good  courage  concerning 
you. 

Ver.  2.  Open  your  hearts.  A  free  rendering  of  the 
Greek  verb  ''  CJiorcsate^'  lit.  "make  room  for  us;"  the 
A.  V.  "receive  us."  The  reference  is  to  ch.  6  :  12,  13. 
St.  Paul  speaks  as  one  who  loves  them ;  he  could  be 
understood  and  appreciated  only  by  the  heart.  We 
wronged  no  man.  By  asperity,  tyrannical  conduct,  a 
domineering  course,  men  may  be  wronged.  The  Apostle 
asserts  his  innocence  to  those  familiar  with  the  circum- 
stances. We  corrupted  no  man.  By  false  doctrine,  by 
evil  example,  men  are  corrupted.  But  the  Apostle  had 
not  abused  his  Christian  liberty  ;  on  the  contrary,  he  had 
been  careful  not  to  give  offence.  Advantage  of  no  man. 
The  man  who  wrought  with  his  own  hands  to  make  pro- 


240  //.  CORINTHIANS.  [vii.  3, 4. 

vision  for  his  temporal  wants  could  not  be  charged  with 
avarice.  Covetousncss  leads  men  to  overreach  or  defraud 
others.  Enemies  might  charge  St.  Paul  with  such  things  ; 
he  appeals  to  those  who  know  better. 

Ver.  3.  Not  to  condemn.  Not  condemnation,  but 
reformation,  improvement,  is  the  purpose.  Literally  the 
clause  reads :  "  I  speak  not  unto  condemnation."  The 
Apostolic  object  is  to  raise  up,  not  to  cast  down.  Said 
before.  (See  ch.  6  :  11  ff.)  From  this  passage  they  could 
for  themselves  see  the  attitude  of  his  heart.  With 
genuine  pastoral  anxiety  he  would  avoid  all  misunder- 
standing. In  our  hearts,  to  die  together  and  live.  An- 
other appeal  to  the  heart.  Note  the  scope  of  the 
explanatory  words.  Union  in  death  and  life,  Christian 
union,  is  a  matter  of  the  heart.  The  heart  knows  of  no 
separation  ;  its  love  abides.  Love  shares  death  and  life, 
and  when  a  loved  one  dies,  the  heart  is  drawn  into  that 
death.  St.  Paul  is  ready  to  die  with  them,  if  need  be,  to 
live  with  them  and  for  them,  if  it  can  be. 

Ver.  4.  Great  .  .  ,  boldness  of  speech.  With  the 
frankness  that  arises  from  confidence,  he  addresses  them. 
(Comp.  Eph.  3  :  10.)  The  context  of  the  verse  describes 
the  frame  of  mind  which  causes  him  to  speak  plainly, 
fully,  and  without  reserve.  Joyous  confidence  opens  his 
mouth.  Great  .  .  .  glorying  on  .your  behalf.  •  Instead 
of  condemning,  he  boasts  of  them.  The  act  of  glorying 
is  meant.  He  glories  on  their  behalf.  Overlooking  the 
past,  he  thinks  only  of  the  present.  Filled  with  comfort. 
For  this  he  had  yearned  when  his  heart  was  heavy  on 
their  account.  Comfort  was  his  first  theme  at  the  begin- 
ning of  the  Epistle.  His  steadfast  hope  has  been  realized 
in  its  fulness.  I  overflow  with  joy  in  .  .  .  affliction. 
My  cup  runneth  over  is  the  saint's  experience.  And  this 
in  the  midst  of  affliction,  of  which  there  was  much.     "  All 


VII.  5,  6.]  NO  RELIEF  FOR   THE  FLESH.  241 

our  affliction."  The  superabundance  of  present  joy  rises 
above  the  multitude  of  present  afflictions. 

Ver.  5.  Into  Macedonia.  (Comp.  ch.  2:13.)  At  Troas 
the  Apostle  had  found  no  relief  for  His  spirit.  Even  in 
Macedonia  there  was  no  change  for  the  better.  Flesh 
...  no  relief.  The  unrest  in  his  spirit  continued.  He 
attributes  this  to  the  "flesh,"  the  natural  man,  "the 
purely  human  essence  composed  of  body  and  soul  and 
determined  by  this  combination,  in  its  moral  impotence 
and  sensuous  excitability,  apart  from  Divine  Spirit," 
weak  human  nature.  His  flesh  found  no  rest.  The 
spirit  indeed  was  willing,  but  the  flesh  was  Aveak  (Matt. 
26  :  41).  But  we  were  afflicted  on  every  side.  Not 
merely  surrounded  with  afflictions  pressing  in  upon  the 
flesh  in  its  weakness  from  without,  but  the  added  pressure 
of  affliction  from  within.  Fightings  .  .  .  fears.  In  all 
likelihood  he  was  between  two  fires  from  without,  kindled 
and  kept  alive  by  Jews  and  Gentiles.  But  these  were 
not  as  grievous  as  the  waves  of  fear  which  surged  within 
and  threatened  to  engulf  him  in  despair.  The  Lord  hears 
His  saints  and  brings  them  out  of  the  horrible  pit.  To 
learn  to  understand  the  sighs  of  the  saints  was  Luther's 
wish.  God  solves  the  mystery  and  fills  the  emptied 
earthen  vessel  with  power  from  on  high,  the  power  of 
Christ. 

Ver.  6.  Comforteth  the  lowly.  In  His  dealings  with 
men  God  has  ever  been  the  Comforter  of  the  lowly. 
God  delights  in  the  lowly.  He  hath  exalted  them  of  low 
degree  (Luke  i  :  52).  The  Lord  says  that  those  who  are 
lowly  in  heart,  like  Himself,  shall  find  rest  unto  their 
souls  (Matt.  1 1  :  29).  Coming  of  Titus.  The  arrival 
of  Titus,  with  cheering  news  from  Corinth,  was  the 
very  best  way  of  bringing  comfort  to  those  whose 
principal  burden  was  their  concern  for  the  Corinthian 
16 


242  //•  CORINTHIANS.  [vii.  7,  8. 

Church.     God  alone   knows  what   particular  comfort  is 
needed. 

Ver.  7.  Not  .  .  .  coming  only.  The  very  sight  of  this 
beloved  disciple,  his  true  son  in  the  faith,  was  quicken- 
ing. Aside  from  every  other  consideration  the  arrival  of 
a  dear  friend  is  a  comfort.  How  closely  men  like  St. 
Paul,  Timothy,  and  Titus  were  bound  together  in  Christ. 
Comfort  wherewith  ...  in  you,  Titus  had  been  com- 
forted by  his  experience  at  Corinth  ;  his  comfort  is  re- 
newed as  he  brings  the  message  to  Paul  and  Timothy, 
who  are  refreshed  by  the  comforting  report  and  the  com- 
forted messenger.  Thus  there  is  a  communication  of 
comfort  in  a  twofold  way  :  from  the  fact  that  Titus  was 
comforted  and  from  that  which  he  related.  See  how  the 
lives  of  these  brethren  were  intertwined.  Longing,  .  .  , 
for  me.  All  the  fears  of  St.  Paul  were  allayed.  The 
Corinthians  were  not  estranged.  On  the  contrary,  their 
longing  was  to  see  his  face,  their  mourning  that  they  had 
grieved  him  by  their  conduct ;  their  zeal  to  atone  for  the 
past  by  obeying  his  instructions ;  of  which  zeal  their 
course  had  furnished  proof.  They  had  repented  and  were 
now  in  earnest :  the  admonition  of  the  Apostle  had  fallen 
on  good  ground.  Rejoiced  yet  more.  Joy  was  added  to 
joy.  With  the  arrival  of  Titus  his  joy  began,  and  it  grew 
while  Titus  related  what  he  had  seen  at  Corinth,  and  the 
effect  of  St.  Paul's  letter. 

Ver.  8.  5orry  .  .  .  not  regret.  Why  the  accumulation 
of  joy  just  mentioned?  The  fact  of  the  sorrow  stood 
out  in  indelible  relief ;  it  belonged  to  the  past.  The 
Apostle  does  not  now  regret  it  in  view  of  its  fruits. 
That  sorrow  was  a  salutary  necessity.  Did  regret.  In- 
stead of  causing  perplexity  the  outspoken  regret  of  the 
Apostle  gives  us  an  insight  into  the  character  of  the  man. 
He  is  frank  and  sincere.     He  did  regret.     Why  should 


VII.  9]  SORRROIV  UNTO  REPENTANCE.  243 

an  inspired  Apostle  regret  having  written  as  he  did  ? 
His  love  for  the  Corinthians,  which  would  fain  have 
spared  them  the  sorrow,  overcomes  him  in  his  hours  of 
depression  and  human  weakness  :  he  is  lost  for  the  moment 
in  their  sorrow,  and  regrets  the  act.  But  he  could  not 
undo  it.  The  letter  contained  the  truth  of  God,  inspired 
by  the  Holy  Ghost.  Epistle  .  .  .  sorry,  .  ,  .  for  a 
season.  The  most  natural  explanation  of  the  difficult)', 
which  has  led  to  various  punctuations  of  the  text,  is  that 
found  in  Luther's  translation,  which  makes  this  last  part 
of  the  verse  parenthetic,  and  joins  the  next  verse  to  the 
preceding  words  :  if  I  did  regret  it.  The  regret  is  ac- 
knowledged. According  to  this  construction  we  would 
read :  If  I  did  regret  it  (for  I  see  that  that  Epistle  made 
you  sorry,  though  but  for  a  season)  now  I  rejoice.  We 
notice  the  gratification  of  the  Apostle  that  the  sorrow 
was  only  for  a  short  time,  as  showing  his  love  for  his 
spiritual  children.  He  is  thoroughly  consistent  in  his 
attitude  toward  them. 

Ver.  9.  Rejoice,  not  .  .  .  sorry.  The  time  of  rejoicing 
had  come  for  him,  but  in  his  affectionate  solicitude  that 
they  may  see  how  far  he  is  removed  from  anything  like 
taking  pleasure  in  their  pain,  he  expressly  guards  against 
it.  Sorry  unto  repentance.  Not  sorrow  by  itself,  but 
sorrow  unto  repentance  has  given  him  joy.  In  vain  do 
men  sorrow  if  not  to  repentance.  Sorrow  often  finds  an 
outlet  in  penance,  self-inflicted  punishment,  but  the  word 
"  repentance  "  differs  widely  from  penance.  "  Repent- 
ance," iiictanoia,  one  of  the  fundamental  ideas  of  the 
N.  T.,  is  expressive  of  a  change  of  mind,  a  changed 
relation  to  God,  strongly  practical  in  its  bearing  on  the 
life  of  the  individual.  Sorry  .  .  .  godly  sort.  Literally, 
sorry  according  to  God,  by  which  the  quality  of  the  re- 
pentance is  pointed  out.     Such  a  sorrow,  as  God  wills, 


244  ^^-  CORINTHIANS.  [vii.  lo. 

looks  unto  God  and  follows  the  will  of  God  in  the  entire 
bearing  and  conduct  of  life.  All  other  sorrow  is  apart 
from  God  and  leads  men  farther  away  from  Him.  Loss 
...  in  nothing.  Satan  would  have  had  them  suffer  loss 
through  the  Apostle's  letter  of  correction.  Their  mind 
might  have  been  turned  away  from  God  by  his  devices. 
As  it  was,  their  sorrow  of  the  right  kind  prevented  the 
loss  of  any  spiritual  possession.  The  clause  is  one  of 
purpose,  connected  with  the  preceding  one. 

Ver.  lo.  Godly  sorrow  worketh  .  .  ,  unto.  That  this 
sorrow  is  effective,  that  it  is  not  of  a  kind  to  stop  short, 
but  operates  by  bringing  about  repentance  under  the  in- 
fluence of  the  Gospel,  is  the  first  point  taught  in  this 
verse.  That  the  final  object  for  the  sorrowing  is  salva- 
tion, eternal  salvation,  is  the  second  point.  Thus  there 
is  a  steady  advance  until  the  goal  of  perfection  is  reached. 
The  precise  significance  of  "worketh"  and  "salvation" 
must  be  taken  from  the  general  tenor  of  the  Pauline 
teaching.  Repentance  ...  no  regret.  The  A.V.  reads  : 
"  repentance  unto  salvation  not  to  be  repented  of."  The 
Revised  Version  inserts  the  words  "  a  repentance  "  in 
italics,  and  by  so  doing  makes  a  comment  on  the  text,  as 
though  the  clause  "  which  bringeth  no  regret  "  qualified 
the  "  word "  repentance.  The  question  is,  whether 
"  repentance  "  or  "  salvation  "  is  qualified  by  the  above 
clause.  Meyer  argues  at  length  in  favor  of  this  qualifi- 
cation of  "  salvation,"  but  the  majority  of  interpreters, 
including  Augustine  and  Luther,  are  of  the  opinion  that 
"  repentance"  is  the  word  thus  qualified,  while  some  with 
Erasmus  and  Pkimptre,  are  not  altogether  decided, 
though  leaning  toward  the  connection  of  the  clause  with 
"  salvation."  Plumptre  says  that  the  phrase  may  qualify 
either  "  repentance  "  or  "  salvation,"  but  that  the  latter 
seems  preferable.     In  view  of  all  this  we  are  justified    in 


VII.  II.]  THE  SORROW  OF  THE  WORLD.  245 

taking  the  more  natural  view,  .since  "  salvation  "  is  cer- 
tainly not  something  to  be  regretted,  that  it  is  the  "  re- 
pentance which  bringeth  no  regret,  for  the  very  reason 
that  it  is  a  "  repentance  unto  salvation."  Sorrow  of 
the  world  .  ,  .  death.  Eternal  death,  as  opposed  to 
eternal  salvation.  Between  the  sorrow  of  the  world  and 
death  there  is  no  transition  at  all  comparable  to  that 
between  "  godly  sorrow  "  and  "salvation."  There  isno 
victanoia,  no  "change  of  mind,"  nothing,  indeed,  but  a 
steep  descent  from  "  sorrow  "  to  "  death,"  ungodly 
sorrow  being  also  active  and  working  its  proper  conclu- 
sion, i.  e.  the  extinction  forever  of  all  hope,  of  all  life. 
The  word  "world"  is  here  used  to  designate  all  those 
who  are  living  apart  from  God,  the  ungodly,  whose  sor- 
row is  not  "  according  to  God."  Death  marks  the  end 
of  the  operation  of  this  sorrow,  not  the  particular  mode 
of  leaving  this  life,  such  as  suicide  from  despair,  but 
eternal  death,  as  can  be  seen  by  comparison  with  the  end 
of  godly  sorrow,  which  is  salvation. 

Ver.  II.  Behold,  .  .  .selfsame  thing.  An  emphatic 
exclamation,  which  prepares  the  way  for  the  statement 
as  to  what  is  meant  and  calls  attention  to  the  delightful 
effect  produced  by  it.  Sorry  .  .  .  godly  sort.  A  repeti- 
tion which  evidently  partakes  of  the  emphasis  of  the  pre- 
ceding words,  in  view  of  the  details  which  now  follow. 
St.  Paul  analyzes  well,  because  he  has  a  fruitful  theme  : 
the  abundance  of  spiritual  effect  wrought  by  godly 
sorrow.  Earnest  care.  Earnest  care,  activity,  diligence 
(Luther),  whereas  they  had  been  negligent  and  indiffer- 
ent in  the  matter  of  discipline.  Clearing.  Each  of  these 
points  is  from  now  on  introduced  by  the  Greek  word 
'M //(■?,"  emphatic  in  its  bearing  and  equivalent  to  "Yea, 
rather."  The  "clearing,"  i.  e.  defence,  was  first  made  to 
Titus  and  by  him  communicated  to  St.   Paul.     Indig- 


246  //.  CORINTHIANS.  [vii.  12. 

nation.  They  were  vexed  at  themselves  on  account  of 
their  conduct  and  at  the  offence  given  in  the  Church. 
Fear.  Like  that  of  the  Church  at  Jerusalem  after  the 
judgment  visited  on  Ananias  and  Sapphira  (Acts  5:11), 
connected  with  the  question  of  the  Apostle  :  "  What  will 
ye?  Shall  I  come  unto  ye  with  a  rod?  "  (i  Cor.  4:21), 
Longing.  Coupled  with  their  fear  was  the  yearning  to 
behold  the  Apostle  and  enjoy  his  presence.  Zeal.  Zeal 
for  the  purification  of  the  Church  by  the  proper  method, 
having  the  good  of  the  offender  as  its  object.  Avenging. 
In  the  punishment  of  the  offender  (ch.  2  :  6).  Approved 
.  .  .  pure.  All  the  points  just  mentioned  in  detail  evi- 
dently lead  the  Apostle  to  the  conclusion  reached  in  this 
clause,  which  has  been  needlessly  burdened  with  com- 
ment as  though  there  were  some  serious  difficulty  in  it. 
The  verse  is  complete  in  itself  and  explains  itself.  St. 
Paul  is  not  speaking  in  a  tone  of  clemency  (Bengel),  in  a 
conciliatory  way,  as  one  who  wishes  to  be  as  kind  as  pos- 
sible, nor  yet  of  acquittal  from  positive  participation  in 
the  offence  (Meyer),  nor  of  the  sin  of  impurity  generally 
(Plumptre),  nor  of  forbidden  marriages  (HuNNlus),  but 
of  the  purity  of  the  Church  restored  to  its  obedience  in 
the  Lord,  and  purged  of  "  the  matter"  which  had  defiled 
it.  This  seems  to  be  the  view  of  Baldwin  ;  it  is  clearly 
that  of  Besser  and  agrees  with  the  sequence  of  thought. 
Ver.  12.  Although  I  wrote.  St.  Paul  might  have  re- 
frained from  writing,  but  what  would  have  been  the 
result?  His  own  conscience  and  the  Church  at  Corinth 
would  have  suffered  loss.  Silence  is  not  always  golden. 
Not  for  his  cause  .  .  .  v^^rong.  Concern  for  individuals 
was  not  the  motive  which  inspired  the  letter.  The 
wrong-doer  could  only  be  reached  through  the  action  of 
the  Church.  To  heap  abuse  on,  or  wound  the  feelings  of, 
the  sinner  would  not  have  entered  St.  Paul's  mind.     Nor 


VII.  12.]  WHO  SUFFERED  THE   WRONG?  247 

.  .  .  suffered  the  wrong.  Who  suffered  the  wrong  ?  The 
same  verb  is  used,  first  actively,  then  in  the  passive. 
Some  one  inflicted  an  injury  and  another  suffered  the  in- 
jury. Who  was  the  injured  party?  Was  it  St.  Paul?  A 
number  of  interpreters  have  taken  this  view,  Avhich,  to  say 
the  least,  is  strained  and  awkward  as  a  way  of  referring  to 
himself ;  besides  the  Corinthians  were  more  directly  in- 
jured than  St.  Paul ;  yet,  it  would  hardly  do  to  apply  the 
word  to  them,  because  it  is  used  in  the  singular  number. 
Another  forced  interpretation  is  that  of  Theophylact, 
who  takes  the  adulteress  to  have  been  the  person  injured. 
The  most  reasonable  view  regards  the  father  of  the  in- 
cestuous person  as  the  one  who  suffered  the  wrong. 
Theodoret  assumes  that  he  was  already  dead  when  the 
incestuous  marriage  took  place:  all  proof  of  this  is  wanting, 
however,  and  the  difficulty  in  regard  to  the  obtaining  of 
a  divorce,  necessary  to  another  marriage,  vanishes,  when 
we  bear  in  mind  that,  under  the  Roman  law,  wives  had 
the  power  of  divorcing  themselves.  No  more  need  be 
said  on  this  unpleasant  subject :  St.  Paul  himself  would 
rather  have  been  silent  altogether;  but  he  was  forced  to 
speak,  however,  reluctantly.  Care  for  us.  The  reading 
of  the  received  text  changes  the  order  so  as  to  make  the 
rendering:  "Our  earnest  care  for  you."  The  weight  of 
authority  is  in  favor  of  the  former  version,  which  is  sup- 
ported by  the  context  (ver.  1 1),  "  what  earnest  care  it 
wrought  in  you  ;  "  and  which  is  also  followed  in  Luther's 
translation.  The  motive  of  St.  Paul  in  writing  looks  to 
the  Church  at  Corinth  for  a  result,  shown  in  "  earnest 
care  "  or  diligence.  Manifest  .  .  .  God.  The  earnest 
interest  which  is  the  mainspring  of  the  diligence  was  to 
make  an  impression  on  the  Corinthians  themselves.  Mani- 
festation lies  in  the  nature  of  diligence,  but  the  impor- 
tant feature  was  to  have  the  Corinthians  realize  that  they 


248  //.  CORINTHIANS.  [vii.  13,  14. 

were  again  in  unity  with  the  true  servants  of  Christ. 
These  were  again  recognized  as  having  their  authority 
from  God,  and  this  could  not  be  made  manifest  to  the 
conscience  of  the  Corinthians,  except  "  in  the  sight  of 
God,"  by  whom  the  eyes  of  their  understanding  were  en- 
lightened. They  were  to  see  themselves,  as  they  were, 
in  the  light  or  the  fruit  of  their  repentance, 

Ver.  13.  Therefore  .  .  .  comforted.  For  this  reason, 
because  my  object  has  been  attained.  Conscious  dili- 
gence on  your  part,  the  fact  that  you  realize  what  has 
been  committed  to  us,  has  brought  comfort  to  our  hearts. 
And  in  our  comfort.  Better:  "  Added  to  our  comfort," 
something  which  came  •*  upon  our  comfort  "  as  an  addi- 
tion to  it.  We  joyed  the  more  .  .  .  joy  of  Titus.  What 
an  insight  this  gives  us  into  the  great  heart  of  the 
Apostle  !  His  was  the  genuine  Advent  spirit.  No  won- 
der that  he  could  rejoice  in  the  midst  of  tribulations. 
The  man  whose  joy  can  be  so  much  increased  by  the 
sight  of  another's  happiness  must  live  very  close  to  the 
heart  of  God.  To  delight  in  the  joy  of  others,  to  make 
others  happy,  is  St.  Paul's  blessed  function  as  a  minister 
of  the  Gospel.  His  spirit  .  .  .  refreshed.  The  spirit  of 
Titus  stood  in  need  of  refreshing.  A  delightful  expe- 
rience awaited  him  at  Corinth  :  he  was  greeted  there  by 
a  united  Church,  eager  to  serve  the  Lord  and  to  honor 
His  servants.  All  the  members  contributed  their  share 
toward  the  refreshment  of  Titus.  Opportunities  to  re- 
fresh the  spirit  of  others  belong  to  the  sphere  of  highest 
Christian  privilege. 

Ver.  14.  Gloried  ...  on  your  behalf.  St.  Paul  admits 
the  fact  that  he  had  boasted  of  them.  In  all  likelihood 
the  boast  was  an  expression  of  confidence  that  they 
would  receive  the  letter  of  admonition  in  the  right  spirit, 
a  confidence  based  on  his  intercourse  with  them.     Their 


VII.  15-]  ALL  THINGS  IN  TRUTH.  249 

conduct  during  his  stay  among  them  doubtless  furnished 
him  with  grounds  on  which  he  could  build  his  hope,  and 
of  these  things  he  had  boasted.  Not  ...  to  shame. 
The  boast  is  not  to  be  regarded  as  a  polite  statement 
(Meyer)  to  please  the  Corinthians  ;  a  thought  which  is 
refuted  by  the  suggestion  that  it  would  have  been  a 
shame  to  them,  if  he  had  been  put  to  shame  by  a  differ- 
ent course  on  their  part.  Anything  less  than  compliance 
with  his  letter  would  have  been  a  disgrace  to  them.  All 
things  ...  in  truth.  Another  reminder,  and  compre- 
hensive withal  ;  not  by  any  means  limited  to  what  St. 
Paul  had  said  to  them  about  Ti^us  (Chrysostom).  The 
clause  is  a  brief  sermon  against  the  whole  opposition  to 
the  Gospel  and  its  true  ministers,  in  one  word  against 
the  "  lie,"  active  then  as  now,  the  characteristic  of  the 
world  in  its  league  with  the  kingdom  of  darkness.  No 
exception  is  made  to  the  implied  duty  of  speaking  "  in 
truth."  St.  Paul  neither  loveth  nor  maketh  a  lie.  "All 
things "  is  the  sphere  occupied  by  "  the  truth."  Our 
glorying  .  .  .  found  to  be  truth.  The  glorying  was 
verified,  proved  to  be  truth.  Tried,  tested,  like  gold  in 
the  crucible,  St.  Paul's  boast  concerning  the  Corinthians 
endured  the  ordeal  successfully.  He  had  spoken  the 
truth  ;  their  conduct  bore  him  out,  corroborated  his 
statements  to  Titus. 

Ver.  15.  Affection  .  .  ,  more  abundantly.  Titus  loves 
the  Corinthians  more  and  more.  The  law  of  growth  ap- 
plies to  Christian  affection.  Love  is  to  grow  toward  the 
brethren  unto  greater  abundance.  Past  faults  are  not  to 
impede  its  progress,  when  true  repentance  has  put  forth 
its  fruitage.  Remembereth  .  .  ,  obedience.  Obedience 
is  to  be  remembered  by  the  brethren  :  sin  is  to  be  for- 
gotten. Titus  remembers  their  obedience  with  loving 
joy,  all  the  more  because  it  was  general  obedience  on 


250  II-  CORINTHIANS.  [vii.  16. 

the  part  of  all.  Obedience  toward  Titus  ;  nay  more, 
obedience  toward  God,  because  they  were  convinced  of 
the  Divine  truth  of  the  message.  With  fear  .  .  .  re= 
ceived.  That  is,  as  the  ambassador  of  God.  No  fear  of 
Titus  as  a  man,  no  trembling  before  him  out  of  personal 
dread.  The  affection  of  Titus  toward  them  would  have 
been  diminished  rather  than  increased  by  any  such  ex- 
hibition of  fear.  A  higher  fear  had  taken  hold  of  them  : 
the  fear  of  God,  of  His  judgment,  moved  them  to  receive 
Titus  as  the  bearer  of  the  Divine  message. 

Ver.  16.  I  rejoice  .  .  .  of  good  courage  concerning  you. 
The  first  part  of  the  Epistle  finds  a  fitting  conclusion  in 
this  expression  of  joy.  There  is  nothing  abrupt  about  it, 
so  that  the  word  "  therefore  "  which  occurs  in  the  A.  V. 
is  not  needed  to  point  out  the  connection  of  the  verse 
with  all  that  precedes.  A  kind  of  independence  marks 
the  verse,  indicating  that  it  is  a  summary  declaration  of 
the  Apostle  made  in  view  of  all  that  has  transpired  and 
all  that  he  has  written,  and,  at  the  same  time,  expressive 
of  his  confidence  for  the  future.  Looking  backward  and 
forward,  he  fortifies  the  way  for  the  same  expression  of 
confidence  met  with  in  the  second  part  of  the  Epistle. 
The  joy  of  the  Apostle  here  arises  from  his  "  good  cour- 
age "  concerning  the  Corinthians.  The  demands  of  the 
future  rise  up  before  him,  the  needs  of  the  Church,  the 
duty  of  the  Church.  He  looks  upon  the  Church  at 
Corinth.  Now  that  the  great  trial  of  their  faith  has 
reached  its  joyful  consummation,  he  is  of  good  courage 
concerning  them  "  in  all  things." 


II.  The  Collection  for  the  Poor  Saints  at  Jeru- 
salem (ch.  8,  9). 

(A.)  St.  Paul's  Pastoral  Wisdom  in  this  Matter  (ch.  8). 

1-24.  Moreover,  brethren,  we  make  known  to  you  the  grace  of  God 
which  hath  been  given  in  the  churches  of  Macedonia;  how  that  in  much 
proof  of  affliction  the  abundance  of  their  joy  and  their  deep  poverty 
abounded  unto  the  riches  of  their  Uberality.  For  according  to  their  power, 
1  bear  witness,  yea  and  beyond  their  power,  they  gave  of  their  own  accord, 
beseeching  us  with  much  intreaty  in  regard  of  this  grace  and  the  fellowship 
in  the  ministering  to  the  saints  :  and  this,  not  as  we  had  hoped,  but  first 
they  gave  their  own  selves  to  the  Lord,  and  to  us  by  the  will  of  God.  In- 
somuch that  we  exhorted  Titus,  that  as  he  had  made  a  beginning  before, 
so  he  would  also  complete  in  you  this  grace  also.  lUit  as  ye  abound  in 
everything,  in  faith,  and  utterance,  and  knowledge,  and  ///  all  earnestness, 
and  in  your  love  to  us,  see  that  ye  abound  in  this  grace  also.  I  speak  not 
by  way  of  commandment,  but  as  proving  through  the  earnestness  of  others 
the  sincerity  also  of  your  love.  For  ye  know  the  grace  of  our  Lord  Jesus 
Christ,  that,  though  he  was  rich,  yet  for  your  sakes  he  became  poor,  that 
ye  through  his  poverty  might  become  rich.  And  herein  I  give  w^' judg- 
ment :  for  this  is  expedient  for  you,  who  were  the  first  to  make  a  beginning 
a  year  ago,  not  only  to  do,  but  also  to  will.  But  now  complete  the  doing 
also  ;  that  as  there  2uas  the  readiness  to  will,  so  there  may  be  the  completion 
also  out  of  your  ability.  For  if  the  readiness  is  there,  it  is  acceptable  ac- 
cording as  a  man  hath,  not  according  as  he  hath  not.  For  /  say  not  this, 
that  others  may  be  eased,  and  ye  distressed  :  but  by  equality  ;  your  abun- 
dance beinj^  a  supply  at  this  present  time  for  their  want,  that  their  abundance 
also  may  become  a  supply  for  your  want;  that  there  may  be  equality  :  as 
it  is  written.  He  that  ^^^-^^r^^much  had  nothing  over  ;  and  he  that^'(////<7V(/ 
little  had  no  lack. 

But  thanks  be  to  God,  which  putteth  the  same  earnest  care  for  you  into 
the  heart  of  Titus.  For  indeed  he  accepted  our  exhortation ;  but  being 
himself  very  earnest,  he  went  forth  unto  you  of  his  own  accord.  And  we 
have  sent  together  with  him  the  brother  whose  praise  in  the  gospel  is  spread 
through  all  the  churches;  and  not  only  so,  but  who  was  also  appointed  by 


252  //■  CORINTHIANS.  [viii.  i,  2. 

the  churches  to  travel  with  us  in  the  matter  of  i\\is  grace,  which  is  minis- 
tered by  us  to  the  glory  of  the  Lord,  and  to  shew  our  readiness :  avoiding 
this,  that  any  man  should  blame  us  in  the  matter  ^y"  this  bounty  which  is 
ministered  by  us :  for  we  take  thought  for  things  honourable,  not  only  in 
the  sight  of  the  Lord,  but  also  in  the  sight  of  men.  And  we  have  sent  with 
them  our  brother,  whom  we  have  many  times  proved  earnest  in  many 
things,  but  now  much  more  earnest,  by  reason  of  the  great  confidence 
which  he  hath  in  you.  Whether  any  inquire  about  Titus,  he  is  my  partner 
and  viy  fellow-worker  to  youward  ;  or  our  brethren,  they  are  the  messengers 
of  the  churches,  thty  are  the  glory  of  Christ.  Shew  ye  therefore  unto  them 
in  the  face  of  the  churches  the  proof  of  your  love,  and  of  our  glorying  on 
your  behalf. 

Ver,  I.  rioreover,  .  .  .  make  known.  A  new  topic 
is  introduced  by  these  words.  At  the  close  of  the  first 
Epistle  St.  Paul  had  given  directions  concerning  the  col- 
lection for  the  poor  saints  at  Jerusalem.  The  subject 
still  engrossed  his  attention,  and  he  now  proceeds  to 
make  known  to  the  Corinthians  what  others  had  done, 
and  in  what  spirit  they  had  proved  their  interest  in  the 
welfare  of  their  needy  brethren.  The  grace  of  God  .  .  . 
in  the  churches  of  Macedonia.  A  gift  is  announced, 
but  not  a  gift  for  the  relief  of  the  poor  at  Jerusalem, 
nay,  a  greater  gift,  that  of  the  grace  of  God  to  the 
churches  of  Macedonia.  In  this  way  the  Apostle  intro- 
duces the  subject  of  the  collection.  His  object  in  so 
doing  was  to  remove  any  false  notions  concerning  merit 
in  the  benefaction.  Grace  is  the  gift  of  God,  and  with- 
out it  there  is  no  such  thing  as  Christian  giving.  This 
truth  is  made  prominent,  lest  Christians  be  tempted  to 
glorify  themselves  in  their  gifts  to  others. 

Ver.  2.  Proof  of  affliction.  While  the  afifliction  is  not 
specified,  we  are  justified  in  referring  it  to  persecution, 
to  which  the  Christians  were  always  exposed  in  heathen 
communities  ;  an  instance  of  which  is  given  in  Acts,  ch.  16. 
But  the  trial  of  their  faith  had  been  a  test,  which  verified 
the   quality    of   their   profession.     Abundance  .  .  .  joy. 


VIII.  3,  4]    POVERTY  ABOUNDS  UNTO  LIBERALITY.  253 

Connected  with  the  "proof  of  affliction."  In  the  midst 
of  affliction,  or,  perhaps,  in  spite  of  it,  there  was  much 
joy.  DeHverance  from  affliction  brought  joy  to  them, 
after  they  had  stood  the  test  (LUTIIER).  Deep  poverty 
abounded  unto.  On  the  other  hand,  poverty  marked  by 
depth,  which  has  gone  down  to  the  depth,  abounded. 
In  what  way?  Out  of  the  depth  of  poverty  riches  came 
forth.  Macedonia  had  been  impoverished  by  a  succes- 
sion of  wars.  Other  causes  doubtless  contributed  to 
subject  the  Christians  to  exceptional  poverty.  Notwith- 
standing this,  or  even  because  of  this,  they  were  fruitful 
in  giving.  Their  very  poverty  became  abundant  "  unto 
the  riches  of  their  liberality."  Paradoxical  as  it  may 
sound,  their  poverty  made  them  rich,  more  inclined  to 
give  what  they  could.  The  primary  meaning  of  the 
Greek  word  translated  "liberality,"  as  used  in  ch.  i  :  12, 
is  singleness  of  heart,  absence  of  all  selfish  motives, 
which,  when  applied  to  the  spirit  of  giving,  furnishes  the 
secondary  meaning,  i.  e.  "  liberality." 

Ver.  3.  According  to  their  power.  Which  is  in  itself 
a  rarity,  since  simplicity,  singleness  of  heart,  in  the  esti- 
mate or  valuation  of  one's  ability  is  so  rare  (Besser). 
One  may  easily  think  himself  unable  to  give  as  much  as 
could  be  given  without  personal  deprivation.  Beyond 
their  power.  They  went  farther  ;  they  made  a  personal 
sacrifice ;  they  gave  according  to  the  testimony  of 
St.  Paul,  who  knew  their  circumstances,  "  beyond  tbeir 
power."  Own  accord.  Without  any  urging  or  pressure 
on  the  part  of  the  Apostle.  Appeals  are  often  necessary, 
persuasion  must  be  employed,  to  induce  men  to  give  to 
the  needy.  Knowledge  of  the  distress  is  all  that  was 
needed  by  the  Macedonian  Christians  ;  the  grace  of  God 
did  the  rest. 

Vcr.  4.   Beseeching  .   .  .   intreaty.     Another  phase  of 


254  ^^'  CORINTHIANS.  [viii.  5. 

their  single-hearted  Hberality  is  disclosed  by  their  earnest 
intreaty  to  be  permitted  to  give  as  they  wished  to  give. 
The  use  of  the  two  terms  "  beseeching,"  and  "much  in- 
treaty," or  exhortation,  renders  the  clause  emphatic  and 
proves  how  very  anxious  they  were  to  avail  themselves 
of  the  privilege  of  "brotherly  love."  This  grace.  Kind- 
ness toward  the  donors,  not  a  favor  from  them,  but  to 
them.  This  is  a  reflection  of  the  divine  grace.  St.  Paul 
may  have  dissuaded  these  poor  people  from  giving  be- 
yond their  power.  Such  love  for  the  brethren  could 
only  come  from  a  greater  love,  from  Divine  grace  itself. 
Fellowship  in  the  ministering.  The  "  grace,"  the  "  fel- 
lowship," are  both  connected  with  the  service  or  "  minis- 
tering "  to  the  saints.  Grace  indicates  their  motive  and 
fellowship  the  participation  in  the  service;  hence,  the 
favor  of  taking  part  in  the  ministering.  The  communion 
of  saints  demands  a  communication  of  love,  an  idiomatic 
communication  necessitated  by  the  communion.  It  is 
idiomatic  because  it  is  peculiar  to  Christians. 

Ver.  5.  Not  as  .  .  .  hoped.  He  had  not  hoped  for  so 
much ;  they  had  exceeded  his  expectations  in  this  whole 
matter  of  giving.  A  blessed  and  rare  disappointment. 
But  first  .  .  .  own  selves.  What  led  the  Apostle  to 
this  conclusion  ?  Evidently  the  self-sacrificing  spirit 
manifested  by  them.  First  self  had  to  be  given,  every- 
thing else  followed.  Men  may  give  much,  and  j^et  not 
give  "  their  own  selves."  Money  is  not  the  measure  of 
the  gift,  but  the  spirit  which  shows  that  nothing  will  be 
kept  back  if  the  Lord  hath  need  of  it.  Self  means,  v.o\ 
only  all  that  a  man  hath,  but  all  that  he  is.  To  the  Lord. 
The  highest  gift,  that  of  one's  own  self,  is  due  to  tlic 
Most  High.  Grace  had  taught  the  Macedonians  this 
lesson.  They  had  become  true  disciples,  ready  to  for- 
sake all  and  follow  the  Lord  (Acts  4  :  32).     And  to  us. 


vrii.  6,  7.]  THOROUGH  WORK'.  255 

First  to  the  Lord  Himself,  and  then  to  His  minister. 
"  Because  the  surrender  is  not  3.  priits  in  time,  but  in  de- 
gree :  to  the  Lord  before  all,  and  to  us  "  (Meyer).  Ac- 
cording to  God's  own  arrangement,  which  led  the  Chris- 
tians of  Macedonia  to  appreciate  the  relation  of  the 
ministry  to  God  and  to  themselves.  They  knew  that  it 
was  the  will  of  God  that  they  should  obey  His  servant 
unselfishly. 

Ver.  6.  Exhorted  Titus.  The  grace  of  God  in  its  work- 
ing among  the  Macedonians  had  the  effect  of  urging  the 
Apostle  to  exhort  Titus.  The  A.  V.  renders  "desired" 
instead  of  "  exhorted,"  which  is  stronger  and  expresses 
the  force  of  the  original  more  vividly.  A  series  of  im- 
pulses is  given  by  the  grace  of  God :  first,  the  Macedo- 
nians are  impelled  ;  then  St.  Paul  is  impelled  by  the  Mace- 
donians and  Titus  by  St.  Paul.  A  beginning  before. 
Toward  the  collection  for  the  poor  at  Jerusalem  accord- 
ing to  the  Apostle's  directions  (i  Cor.  16  :  1-3),  Titus 
had  made  a  beginning  during  his  visitation  at  Corinth. 
The  verb,  which  is  an  exceptional  compound  verb  in  the 
Greek,  but  clear  in  its  significance  "to  make  a  beginning 
before."  Complete  .  .  .  this  grace.  What  has  been  be- 
gun by  Titus  is  to  be  completed,  including  this  grace. 
"  He  shall  complete  among  you — in  addition  to  whatever 
else  he  has  already  begun  and  has  still  to  complete — also 
this  benefit  "  (Meyer).  Grace  as  in  ver.  4,  kindness,  "  this 
grace,"  this  particular  illustration  or  application  of  kind- 
ness, a  work  of  love,  charis.  Christian  charity. 

Ver.  7.  Abound  in  everything.  Similar  to  i  Cor.  i  -.5, 
where  "  enrich  "  is  used  as  a  synonymous  active  term, 
abundance  thus  far  characterized  every  relation  of  their 
life.  The  Apostle  passes  over  to  a  direct  exhortation  to 
the  Corinthians,  introduced  by  the  word  "  but,"  somewhat 
like  "  however."     The  duty  of  praise  is  plainly  exempli- 


256  //.  CORINTHIANS.  [viii.  8. 

fied  by  this  tribute.  In  faith  .  .  .  earnestness.  Faith 
leads  the  list,  as  the  fruitful  daughter  of  grace,  and 
mother  of  all  the  Christian  graces  ;  abundant  faith  will 
find  abundant  utterance ;  the  Divine  Word  will  find  its 
response  in  the  human  word  ;  in  like  manner  the  abun- 
dance of  Christian  knowledge  is  not  to  be  inactive,  but 
applied  science,  in  all  diligence  or  earnestness,  knowledge 
as  manifested  in  practical  activity.  Love  to  us.  A 
favorite  thought  with  St.  Paul,  and  yet  only  a  transition 
to  love  for  others.  Much  as  he  values  their  love  to  him- 
self, he  mentions  it  here  to  prepare  the  way  for  an  ex- 
tension of  their  love  to  the  poor  saints  at  Jerusalem, 
In  this  grace  also.  They  knew  St.  Paul,  but  the  poor 
saints  at  Jerusalem  were  strangers  and  remote.  St.  Paul 
is  not  pleading  for  himself,  but  for  others.  Ye  abound 
in  everything,  ye  abound  in  your  love  to  me,  let  this 
same  abundance  make  itself  felt  among  your  needy 
brethren,  whom  you  have  never  seen. 

Ver.  8.  Not  .  .  commandment.  Not  as  he  speaks 
(i  Cor.  14  :  37).  (Compare  also  i  Cor  7  :  6.)  If  a  com- 
mandment had  heen  received  by  the  Apostle  in  regard 
to  this  matter,  he  would  have  used  the  language  of  com- 
mand ;  the  object  to  be  attained  was,  however,  not  to  be 
brought  about  by  an  assertion  of  authority.  Proving. 
A  test  is  to  be  made.  The  medium  for  the  test  is  the 
earnest  diligence  of  others,  not  members  of  the  Church 
at  Corinth,  but  of  the  Macedonian  Churches.  Sincerity. 
Whether  your  love  is  sincere,  i.  e.  genuine,  legitimate,  as 
coming  from  the  right  source.  The  quality  of  their  love 
is  to  be  tested.  Love  is  not  always  unfeigned,  nor  is  all 
giving  the  fruit  of  sincere  love.  The  Greek  word  for 
"  sincere  "  primarily  means  "  of  genuine  descent,  legiti- 
mate." St.  Paul  applies  the  adjective  to  Titus  and  Tim- 
othy.    (See  Tit.  1:4;!  Tim.  i  :  2,  and  also  Phil.  4  :  3.) 


VIII.  9,  10.]  IFJ7V  CHRIST  BECAME  POOR.  257 

Ver  9.  Know  the  grace  of  .  .  .  Christ.  Grace  is  in- 
separable from  the  Lord  Jesus  Christ.  Its  meaning  in 
the  N.  T.  is  bound  up  with  the  Lord.  Much  stress  is 
laid  upon  the  knowledge  of  it.  The  Corinthians  had  this 
knowledge.  It  is  to  furnish  them  with  the  motive,  as  it 
furnishes  the  Apostle  with  a  reason  for  not  speaking  by 
way  of  commandment.  Though  .  .  .  rich.  Possessing 
wealth  without  limit,  rich  in  all  the  treasures  of  the 
Godhead,  absolutely  rich  beyond  all  things  visible  and 
invisible,  beyond  the  conception  of  any  creature.  This 
was  a  part  of  their  knowledge,  and  they  knew  it  but  in 
part.  A  knowledge,  not  agnostic,  indeed,  but  transcend- 
ent. Your  sakes  .  .  .  poor.  Still  greater  knowledge, 
of  more  interest  to  them  and  to  all  sinful  men.  They 
knew  this  also,  the  poverty  of  our  Lord  Jesus  Christ. 
They  knew  that  the  Son  of  God,  Divinely  rich,  had  be- 
come the  Son  of  man,  humanly  poor,  yea,  very  poor 
"  for  their  sakes."  Hence  the  application,  first  to  them- 
selves. That  ye  .  .  .  rich.  The  Lord  became  poor  for 
your  sakes,  ye  are  to  become  rich  through  His  poverty. 
In  both  these  lies  a  personal  motive.  The  Lord's  pov- 
erty, and  their  riches,  are  to  move  them  to  make  another 
application  of  the  truth  contained  in  this  knowledge. 
Their  riches  in  Christ  far  surpassed  all  earthly  wealth. 
Christ's  poor  needed  a  part  of  their  earthly  store.  The 
application  is  to  press  itself  home  to  their  hearts  by  its 
own  force. 

Ver.  10.  riy  judgment.  It  is  simply  as  a  matter  of 
opinion,  not  of  command,  that  the  Apostle  proceeds  to 
give  suggestions  concerning  the  collection.  Certain 
points  commend  themselves  to  his  judgment.  Expedient 
for  you.  Because  this  course  of  advice  or  suggestion  is 
"  expedient,"  i.  e.  profitable,  one  that  will  bring  about 
the  best  results.  An  explanatory  clause,  assigning  the 
17 


258  //•  CORINTHIANS.  [viir.  10. 

reason  for  the  course  pursued.  Who  were  the  first  to 
make  a  beginning  a  year  ago.  Once  more  a  compari- 
son is  made  :  Corinth  had  actually  preceded  Macedonia 
in  the  work  of  collection,  A  year  ago,  i.  e.  last  year, 
an  approximate  phrase,  not  fixing  the  precise  limit,  in- 
tended for  and  understood  by  the  recipients  of  the 
Epistle.  When  did  the  year  begin  ?  The  first  Epistle  was 
written  about  Easter.  While  other  reckonings  have  had 
their  advocates,  especially  the  Attic  and  the  Macedonian, 
in  view  of  the  fact  that  St.  Paul  was  addressing  Greek 
Christians,  as  also  the  Jewish  ecclesiastical  year,  beginning 
with  the  month  Nisan  (March),  the  view  which  appears  to 
be  the  most  natural  and  which  has  found  considerable 
acceptance,  is  that  he  followed  the  reckoning  of  the  Jewish 
civil  year,  beginning  with  the  month  Tisri  (September). 
Accordingly  the  Apostle,  writing  after  the  beginning  of 
the  New  Year,  could  speak  of  the  work  as  having  been 
begun  "last  year."  Not  only  to  do,  but  also  to  will. 
Much  unnecessary  discussion  has  been  devoted  to  the 
order  of  the  verbs,  not  because  of  any  difficulty  in  the 
meaning  of  words,  but  on  account  of  the  placing  of 
"  to  will  "  after  "  to  do."  As  early  as  the  second  century 
an  inversion  of  the  natural  order  is  assumed  by  the  Syriac 
Version.  "  To  will  "  has  also  been  regarded  as  referring 
to  the  future,  willingness  to  do  still  more,  and  "to  do  "to 
what  had  already  been  accomplished.  The  motive  is  of 
greater  moment  than  the  deed  itself.  All  the  "doing" 
depends  upon  the  "  willing,"  i.  e.  the  cheerfulness  which 
precedes  and  leads  to  the  act.  "To  will,"  in  the  Greek,  is 
in  the  present  tense,  and  denotes  the  attitude  of  readi- 
ness which  prevailed  in  the  case,  "  not  mere  acting  upon 
the  impulse  of  the  moment,  nor  by  imitation,  nor  from 
constraint,"  but  from  deliberate  conviction  of  the  heart. 
To  this  the  Apostle  proceeds  to  appeal. 


VIII.  11-13-]  ^   WILLING  MIND.  259 

Ver.  II.  Complete  the  doing.  Something  seems  to 
have  interfered  with  the  prompt  performance  of  the  work. 
The  trouble  was  not  a  lack  of  willingness,  as  the  con- 
text amply  proves.  Readiness  to  will.  The  word  "  was  " 
which  is  not  in  the  original  is  apt  to  make  the  impression 
that  the  "  readiness  "  belongs  to  the  past,  whereas  there 
is  a  parallel  between  this  expression  and  the  following. 
"  Readiness  "  signifies  the  "  bent  "  or  "  inclination  "  of  the 
willingness.  Completion  .  .  .  ability.  In  proportion  to 
the  inclination  of  the  mind  which  marks  the  willing,  so 
the  completion  is  to  be.  Ability,  lit.  what  one  has,  one's 
means.  A  necessary  qualification  by  which  the  propor- 
tion is  made  clear. 

Ver.  12.  Readiness.  Rut  one  absolute  condition  is 
laid  down  :  a  willing  mind.  The  actual  giving  is  alto- 
gether relative.  The  proposition  is  general  and  funda- 
mental, since  God  looks  to  the  motive.  Quality,  not 
quantity,  is  the  rule  in  the  Kingdom-  of  God.  Accept- 
able. This  readiness  of  mind  is  acceptable  and  the 
measure  is  what  a  man  hath,  which  is  a  conditioned 
form,  referring  to  the  circumstances  of  the  donor,  "  as  he 
may  prosper  "  (i  Cor.  16  :  2).  A  gift  may  be  very  small, 
and  yet  highly  acceptable.  The  widow's  mite  (Mark 
12  :43).  Not  according.  The  Lord  is  not  like  an  austere 
man,  reaping  that  He  did  not  sow  (Luke  19 :  21.)  There 
is  no  injustice  in  Him.  A  rich  man's  gift  is  not  more 
acceptable  than  a  poor  man's  contribution.  Poverty 
may  be,  and  very  often  is,  discounted  by  the  world  ;  but 
the  Church  is  to  form  its  estimate  according  to  the 
Divine  standard. 

Ver.  13.  Others  .  .  eased,  .  .  .  ye  distressed.  Some 
might  object  that  the  collection  would  redound  to  the 
"  ease  "  or  refreshment  of  others,  i.  e.  the  Christians  in 
Jerusalem,  while  the  Corinthians  bore  the  burden  and 


26o  //.  CORINTHIANS.  [viii.  14. 

were  distressed  by  depriving  themselves  for  the  sake  of 
Jewish  brethren.  Narrow-minded  people  would  say  : 
"  Charity  begins  at  home."  It  is  the  same  old  argument 
with  which  the  Church  is  obliged  to  deal  in  her  mis- 
sionary and  charitable  work  at  the  present  day.  Human 
nature  being  the  same,  in  its  weakness,  then  as  now,  we 
can  easily  account  for  St.  Paul's  disclaimer.  "  No,  our 
Lord  Christ  does  not  desire  that  I  make  a  beggar  of  my- 
self with  my  property  and  make  a  lord  of  the  beggar, 
but  I  am  to  assist  him  in  his  needs,  and  help  him  as  well 
as  I  am  able,  that  the  poor  man  may  eat  with  me,  and  I 
with  him  "  (Luther).  Equality.  Communism  has  in- 
sisted upon  the  word  "  equality  "  as  though  an  absolute 
level  of  possession  were  meant,  one  to  have  as  much  as 
another.  The  Anabaptists  were  of  this  opinion,  and  at 
the  present  day  the  current  of  communism  has  assumed 
vast  proportions.  St.  Paul  takes  up  the  subject  of 
Christian  equality  of  goods,  and  shows  what  is  really 
contained  therein.     (Comp.  Acts  2  :  44.) 

Ver.  14.  Your  abundance  .  .  .  supply  .  .  .  want. 
Now  is  the  time  of  Jerusalem's  need  ;  this  is  Corinth's 
opportunity  to  aid  the  needy.  Not  communism,  but 
communication.  "  But  to  do  good  and  to  communicate 
forget  not  "  (Heb.  13  :  16).  Communism  would  put  an 
end  to  the  equalizing  work  of  love,  which  is  a  part  of 
genuine  Christian  life.  At  that  time  the  Church  of 
Corinth  had  abundance,  Jerusalem  was  in  want.  The 
overflowing  cup  of  Corinth  is  to  pour  of  its  abundance 
into  the  empty  vessel  of  Jerusalem,  that  her  want  be 
supplied.  Their  abundance  also  .  .  .  supply.  Not 
only  ver.  13  (Meyer)  but  also, ver.  15  indicates  a  parallel 
of  earthly  abundance  and  want.  Reciprocity  is  the  idea. 
At  this  present  time  your  abundance  is  to  supply  their 
want  ;  you  may  look  to  them  for  a  return  of  the  grace 


VIII.  15-]         COMMUNICA  T/OiV  NO  T  COMMUNISM.  261 

in  case  your  relative  position  is  inverted  by  a  change  of 
circumstances.  A  number  of  commentators,  both  an- 
cient, mediccval,  and  modern,  interpret  the  "abundance" 
mentioned  in  this  clause  of  spiritual  blessings  to  accrue 
to  the  Gentile  Christians  from  their  Jewish  brethren. 
Among  them  are  Jerome,  Chrysostom,  Theodoret,  An- 
selm,  Estius,  Bengel,  and  Michaelis,  Estius  arrives  at 
the  conclusion  that  "  this  expression  of  the  Apostle 
shows  over  against  the  heretics  of  our  time  (Protestants), 
that  Christians  of  less  holiness  can  be  assisted  even  unto 
the  future  life  by  the  merits  of  the  saints."  This  Roman 
Catholic  perversion  falls  to  the  ground  with  the  principal 
assumption  that  "  spiritual  "  gifts  are  meant,  which  is 
not  only  unhistorical,  but  also  out  of  harmony  with  the 
context.  That  there  may  be  equality.  Not  disparity 
caused  by  want,  on  the  part  of  some,  while  others  enjoy 
abundance.  Equal  relief  from  the  burden  of  want,  not 
an  equality  as  to  the  amount  of  property  ;  of  special 
force  as  it  concerns  giving  by  Christians  to  their  needy 
brethren  (CHAMBERS).  These  dare  not  be  allowed  to 
suffer  by  their  more  favored  fellow-Christians,  whose 
equals  they  are  in  Christ ;  hence  the  importance  attached 
by  the  Apostle  to  this  "  equality." 

Ver.  15.  As  it  is  written.  (Exod.  16:  18.)  Quoted 
with  sententious  brevity,  a  familiar  passage  well  known 
as  a  miracle,  and  containing  a  practical  lesson,  taught  by 
God  Himself  and  emphasized  by  the  Lord  in  the  peti- 
tion :  "  Give  us  this  day  our  daily  bread."  Gathered 
much  .  .  .  nothing  over.  Man  gathered  the  manna  in 
the  wilderness,  but  God  did  the  measuring.  Some  were 
doubtless  bent  on  gathering  as  much  as  possible,  but 
when  it  came  to  the  measuring  in  the  tent,  it  was  found 
that  he  had  just  as  much  as  his  family  needed  :  nothing 
over.     The  miracle  is  a  mighty  protest  against  the  spirit 


262  //•  CORINTHIANS.  [viii.  i6,  i;. 

of  greed,  of  hoarding  merely  for  the  purpose  of  accumu- 
lation. Worms  spoiled  that  which  was  hoarded  for  the 
morrow  in  unbelief.  Little  ...  no  lack.  Here  we  have 
an  illustration  of  equality  from  the  hand  of  God.  Each 
was  to  have  enough  for  his  wants,  and  it  was  so,  because 
God  willed  it.  A  miracle  wrought  this  equality.  A 
greater  miracle  is  seen  when  human  hearts  are  turned 
away  from  their  selfishness  by  the  grace  of  God  and  give 
of  their  abundance  to  those  that  have  little  in  order  that 
they  may  have  no  lack. 

Ver.  1 6.  Same  earnest  care  for  you  .  .  .  Titus.  Note 
St.  Paul's  estimate  of  a  minister's  relation  to  the  work 
of  taking  up  a  collection.  He  is  glad  that  another 
brother  is  animated  by  the  same  spirit  of  earnest  activity 
in  the  promotion  of  this  cause.  Devout  thankfulness 
moves  him,  as  he  beholds  the  same  activity  on  the  part 
of  Titus.  He  recognizes  the  fact  that  God  had  put  the 
same  earnestness  of  diligence  into  the  heart  of  Titus 
which  had  been  put  into  his  own  heart.  It  is  a  gift  of 
God.  "  Putteth,"  literally  "  giveth  "  in  the  Greek.  Such 
earnest  care  comes  from  above,  from  the  great  Giver. 
How  clear  this  becomes  when  we  observe  that  the  earnest 
care  is  "  for  you,"  i.  e.  for  the  Corinthians,  for  their  own 
benefit,  the  benefit  of  the  givers,  and  not  exclusively  of 
the  beneficiaries,  since  the  gift  is  even  more  blessed  to  the 
givers  than  to  the  receivers  (Acts  20  :  35). 

Ver.  17.  Accepted  .  .  .  exhortation.  As  stated  in 
ver.  6.  He  was  authorized  by  St.  Paul  to  attend  to  the 
work.  Without  this  he  would  not  have  taken  the  step 
on  his  own  responsibility.  When  the  word  was  given  he 
accepted  it  with  the  modesty- of  a  disciple.  Earnest, 
.  .  .  own  accord,  A  climax  is  reached  in  his  earnest- 
ness and  spontaneous  action.  He  went  because  his  heart 
was  in  the  work,  and  not  merely  in  obedience  to  author- 


VIII.  i8,  19-]  THE  BROTHER  NOT  NAMED.  263 

ity.  In  this  way  his  course  presents  itself  in  beautiful 
completeness:  filial  regard  for  order,  and  fulness  of  that 
zeal  which  acts  of  its  own   accord,  i.  c.   spontaneously. 

Ver.  18.  The  brother.  Who  was  the  brother  sent  along 
with  Titus?  St.  Paul  has  left  it  an  open  question  and 
much  conjecture  has  taken  place  in  consequence.  Not  a 
brother  according  to  the  flesh,  but  a  brother  in  Christ, 
whose  praise  is  spread  through  all  the  churches,  i.  e.  most 
probably  the  churches  of  Macedonia,  referred  to  in  ver.  i. 
If  he  had  been  known  to  the  Corinthians  as  Titus  was, 
St.  Paul  would  have  mentioned  his  name.  Barnabas, 
Silas,  Luke,  Mark,  and  even  Trophimus  and  Aristarchus, 
have  severally  been  suggested  and  upheld  with  various 
arguments  as  being  here  meant,  but  without  clear  proof. 
Even  if  the  expression  "  in  the  Gospel  "  refers  to  the 
preaching  of  the  Gospel,  the  theory  that  it  was  a  Mace- 
donian presbyter  is  not  excluded.  But  the  phrase  "  in  the 
Gospel  "  doubtless  means  everything  that  concerns  the 
furtherance  of  the  Gospel.  Moreover,  if  the  question  of 
fitness  or  adaptation,  which  Plumptre  urges  in  favor  of 
St.  Luke,  is  to  be  of  special  weight  in  deciding  who  is 
meant,  the  argument  would  tell  strongly  in  favor  of  a 
Macedonian  brother  who  had  gained  experience  in  the 
gathering  of  the  collection  in  those  churches,  all  of  whom 
united  in  his  "praise." 

Ver.  19.  Appointed  by  the  churches.  Not  only  was 
this  brother  "  praised "  by  the  churches,  but  a  special 
appointment  was  conferred  upon  him.  The  word  "  ap- 
pointed," Greek  clicirotonctJicis,  points  to  a  popular  elec- 
tion by  show  of  hands  on  the  part  of  the  congregations. 
Of  the  other  details  we  are  not  informed.  To  travel  with 
us.  This  statement  of  the  purpose  for  which  the  brother 
was  elected  is  made  in  so  general  and  comprehensive  a 
way  as  to  imply  his  assistance  in  the  promotion   of  the 


264  I  J-  CORINTHIANS.  [viii.  20,  21. 

collection,  as  they  travelled  from  church  to  church  in 
Macedonia.  We  may  well  include  in  this  the  delivery 
of  the  "  grace  "  at  Jerusalem  (Bengel).  Which  is 
ministered.  In  their  service  two  things  were  to  be  fur- 
thered :  the  glory  of  God  and  their  readiness  or  willing- 
ness. Not  indeed  to  show  our  readiness,  i.  e.  to  prove 
it,  but  rather  to  promote  it.  As  the  work  went  on  and 
increased,  their  readiness  also  gained  in  intensity.  The 
appointment  of  the  brother  had  the  happy  effect  of 
promoting  both  objects. 

Ver.  20.  Avoiding  .  .  .  blame  us.  In  perfect  har- 
mony with  the  prudence  of  the  Apostle,  who  would  not 
have  the  ministry  to  be  blamed.  Of  the  two  senses  in 
which  the  verb  may  be  rendered,  the  translation  in  the 
text,  "  avoiding,"  fits  in  much  more  appropriately  with 
the  clause  which  follows  than  the  other :  "  arranging,"  or 
"  making  the  arrangement."  Precaution  is  necessary,  that 
we  be  not  blamed.  Bounty  .  .  .  ministered  by  us. 
Men  are  only  too  ready  to  suspect  those  who  handle  the 
funds  of  the  Church.  St.  Paul  manifests  his  knowledge 
of  human  nature  in  the  matter  of  this  bounty,  i.  e.  the 
abundance  of  the  gifts,  no  doubt  amounting  to  a  con- 
siderable sum  in  the  aggregate.  Here  was  the  world's 
opportunity  to  cast  suspicion  on  a  man,  who  indeed  real- 
ized that  he  was  only  ministering  in  the  matter,  i.  e.  that 
it  meant  labor  and  trouble  to  him,  but  whose  position 
made  it  all  the  more  important  to  avoid  blame,  in  pro- 
portion as  it  singled  him  out  as  a  representative  of  the 
Gospel,  in  whose  person  the  cause  of  Christ  might  be 
most  effectively  injured.  The  Greek  word  rendered 
"  bounty  "  occurs  only  here  in  the  N.  T. 

Ver.  21.  Things  honourable.  "  Providing  for  honest 
things."  A.V.  A  certain  beauty  and  nobility  of  conduct, 
which  is  generally  recognized,  is  implied  by  the  word 


cm.  22.J  MOTIVES  AND  MOVEMENTS.  265 

"  honourable."  Honesty  in  financial  dealings  is  an  im- 
portant phase  of  "  things  honourable."  Toward  these 
St.  Paul  directs  his  mind,  takes  thought  for  them,  is  sin- 
cerely anxious  to  act  honourably,  as  a  Christian.  His 
plans  for  future  work  are  carefully  prepared,  with  a  view 
that  no  blot  or  even  shadow  of  dishonor  may  cast  a  re- 
proach on  his  movements.  Not  only  in  the  sight  of  the 
Lord.  Which  is  his  first  and  chief  concern,  and  absolutely 
essential  to  his  own  conscience.  He  first  seeks  the 
Divine  approval  of  his  motives ;  some  might  deem  this 
sufficient  ;  it  w^as  indeed  intrinsically  so  for  his  relation 
to  God.  Looking  no  farther,  sincere  in  his  purpose,  St. 
Paul  might  have  given  no  further  thought  to  the  matter 
and  acted  "honourably,"  in  assuming  sole  charge  of  those 
money  matters,  and  acting  entirely  on  his  own  respon- 
sibility. But  also  ...  of  men.  God  sees  him  and 
judges  him  aright ;  but  men  also  see  him,  and  they  may 
judge  differently  of  actions  which  are  right  and  honest 
in  the  sight  of  God.  His  motives  are  approved  by  God, 
but  his  movements  are  watched  by  men.  Even  the 
heathen  appreciate  "honesty"  w^hatever  their  practice 
may  be.  His  movements  will  be  criticised  by  men,  ready 
to  find  fault.  Great  care  is  necessary,  in  order  that  his 
movements  may  be  as  unimpeachable  in  the  sight  of  men 
as  his  motives  are  pure  in  the  sight  of  God. 

Ver.  22.  Our  brother.  Another  nameless  brother  sent 
with  Titus  and  the  brother  designated  in  vers.  18,  19. 
He  is  not  named  for  the  same  reason  which  caused  the 
name  of  the  other  to  be  withheld.  In  fact  all  attempts 
to  arrive  at  a  conclusion  are  purely  conjectural.  Epense- 
tus,  Apollos,  Luke,  Zenas,  Sosthenes,  Clement,  Tychicus, 
and  Trophimus  have  been  suggested  as  probable,  but  the 
very  array  of  names  is  in  itself  proof  of  our  ignorance. 
Whom   .   .   .   proved    earnest.     A  strong  personal   com- 


266  //•  CORINTHIANS.  [viii.  23,  24 

mendation  of  this  brother,  who  does  not  seem  to  have 
been  quite  as  prominent  as  the  other.  The  Apostle  had 
evidently  had  abundant  opportunity  to  prove  his  earnest- 
ness in  various  ways.  Now  much  more  .  .  .  confidence. 
Additional  force  is  given  to  the  recommendation  by  these 
words.  The  brother's  earnestness  grew  as  he  looked 
toward  Corinth,  full  of  confidence  that  their  efforts  would 
be  crowned  with  success.  His  confidence  in  the  Corin- 
thians, we  may  well  believe,  arose  from  the  accounts  given 
by  St.  Paul,  Timothy,  and  Titus. 

Ver.  23.  About  Titus,  .  .  .  partner.  If  any  one 
should  ask  any  questions  concerning  Titus,  the  Apostle 
gives  the  answer:  His  relation  tome  is  that  of  a  partner, 
an  associate,  a  partaker  with  me  in  the  cause  which  we 
have  in  common,  as  implied  in  the  Greek  word  koinonos  ; 
his  relation  to  you-ward  is  that  of  a  fellow-worker,  ready 
to  render  you  every  assistance  and  to  do  his  part  of  the 
work.  Both  relations  are  based  on  fellowship.  Our 
brethren  .  .  .  messengers  .  .  .  glory  of  Christ.  They 
are  our  brethren  in  Christ  ;  that  is  their  first  and  strongest 
claim  on  you  ;  again,  the  churches  have  sent  them  as 
their  messengers,  Greek  apostoloi,  to  you.  Phil.  2  :  25,  a 
similar  use  of  the  word  "  Apostle  "  occurs.  By  these 
two  predicates  the  Church  of  Corinth  is  to  be  guided  in 
receiving  them.  The  last  predicate  represents  these 
brethren  as  "  the  glory  of  Christ."  A  distinguished 
tribute  :  they  were  men  who  glorified  Christ  in  their 
lives. 

Ver.  24.  Shew  ye  therefore  .  .  .  the  proof  of  your 
love.  Our  version  following  Westcott  and  Hort  has 
retained  the  imperative  "  shew,"  which  is  a  gloss,  in- 
stead of  the  correct  participial  reading,  indorsed  by 
Tischendorf.  In  place  of  the  direct  exhortation  of  the 
imperative  we  have  an  indirect  one,  which  really  takes 


Mil.  24.]  A   CHKISTIAX  RECEPTION.  267 

the  conduct  of  the  Corinthians  toward  these  brethren 
for  granted.  Their  cordial  reception  is  assumed  as  cer- 
tain. The  Corinthians  arc  not  commanded  to  show  the 
proof  of  their  love  ;  they  are  expected  to  do  so  because 
they  are  Christians.  "  Therefore,"  i.  e.  in  compliance 
with  the  Apostle's  recommendation  of  the  brethren, 
"  accordingly,"  the  proof  of  their  love  will  be  shown  in 
a  reception  and  treatment  corresponding  to  the  recom- 
mendation. Their  conduct  is  witnessed  by  the  churches, 
in  the  face,  i.  e.  in  presence  of  the  churches,  ideally 
present  in  the  case  (Mever).  St.  Paul's  idea  is  that  the 
churches  would  judge  concerning  the  treatment  accorded 
to  the  brethren.  Their  conduct  would  not  only  prove 
their  love  to  those  brethren  ;  it  would  also  prove  that 
St.  Paul's  boast,  his  favorable  estimate  of  their  character, 
was  not  misapplied. 

(B.)   TJie  Principle  of  CJiristian  Liberty  (ch.  9). 

1-15.  For  as  touching  the  ministering  to  the  saints,  it  is  superfluous  for 
me  to  write  to  you  :  for  I  l<now  your  readiness,  of  which  I  glory  on  your 
behalf  to  them  of  Macedonia,  that  Achaia  hath  been  prepared  for  a  year 
past ;  and  your  zeal  hath  stirred  up  very  many  of  them.  But  I  have  sent 
the  brethren,  that  our  glorying  on  your  behalf  may  not  be  made  void  in  this 
respect ;  that,  even  as  I  said,  ye  may  be  prepared  :  lest  by  any  means,  if 
there  come  with  me  any  of  Macedonia,  and  find  you  unprepared,  we  (that 
we  say  not,  ye)  should  be  put  to  shame  in  this  confidence.  I  thought  it 
necessary  therefore  to  intreat  the  brethren,  that  they  would  go  before  unto 
you,  and  make  up  beforehand  your  aforepromised  bounty,  that  the  same 
might  be  ready,  as  a  matter  of  bounty,  and  not  of  extortion. 

But  this/j(?j,  He  that  soweth  sparingly  shall  reap  also  sparingly;  and  he 
that  soweth  bountifully  shall  reap  also  bountifully.  Let  each  man  do 
according  as  he  hath  purposed  in  his  heart;  not  grudgingly, or  of  necessity  ; 
for  God  loveth  a  cheerful  giver.  And  God  is  able  to  make  all  grace  abound 
unto  you ;  that  ye,  having  always  all  sufficiency  in  everything,  may  abound 
unto  every  good  work  ;  as  it  is  written. 

He  hath  scattered  abroad,  he  hath  given  to  the  poor; 

His  righteousness  abideth  for  ever. 


268  //•  CORINTHIANS.  [ix.  i,  2. 

And  he  that  suppUeth  seed  to  the  sower  and  bread  for  food,  shall  supply 
and  multiply  your  seed  for  sowing,  and  increase  the  fruits  of  your  righteous- 
ness ;  ye  being  enriched  in  everything  unto  all  liberality,  which  worketh 
through  us  thanksgiving  to  God.  For  the  ministration  of  this  service  not 
only  filleth  up  the  measure  of  the  wants  of  the  saints,  but  aboundeth  also 
through  many  thanksgivings  unto  God ;  seeing  that  through  the  proving  of 
yon  by  this  ministration  they  glorify  God  for  the  obedience  of  your  confes- 
sion unto  the  Gospel  of  Christ,  and  for  the  liberality  oi yoici-  contribution 
unto  them  and  unto  all;  while  they  themselves  also,  with  supplication  on 
your  behalf,  long  after  you  by  reason  of  the  exceeding  grace  of  God  in  you. 
Thanks  be  to  God  for  his  unspeakable  gift. 

Ver.  I.  Touching  the  ministering  ,  .  .  superfluous 
...  to  write.  The  word  "  for"  indicates  the  close  con- 
nection with  the  preceding  chapter ;  we  are  not,  there- 
fore, entering  upon  a  new  topic,  as  has  been  surmised, 
contrary  to  the  setting  of  the  text.  We  observe  that 
"  ministering,"  or  "  ministry,"  is  used  in  the  sense  of  the 
diaconate,  i.  e.  providing  for  the  bodily  needs  of  the 
saints.  To  write  to  the  Corinthians  touching  their  duty 
in  this  regard  is  superfluous  :  they  knew  their  duty.  Not 
as  to  "  what  "  was  to  be  done,  but  as  to  "  how  "  it  should 
be  done,  is  his  object.  All  Christians  are  called  "  saints," 
without  any  distinction. 

Ver.  2.  Fori  know  your  readiness.  Much  stress  is  laid 
upon  this  point,  which  the  Apostle  has  already  commend- 
ed (ch.  8:11,12).  He  again  alludes  to  their  forwardness 
of  mind,  not  as  a  mere  compliment,  but  on  account  of  its 
fundamental  necessity  and  importance.  Note  the  posi- 
tive declaration  :  "  I  know."  Of  which  I  glory.  Man's 
readiness  reflects  the  Divine  glory.  Wherever  it  appears, 
whether  in  Corinth  or  Macedonia,  it  fills  the  Apostle  with 
exultation  because  of  the  power  of  Christ,  by  which  men's 
minds  are  made  "  ready,"  inclined  to  every  good  work. 
St.  Paul  glories  in  the  triumphs  of  Christianity,  and  well 
he  might  with  the  darkness  of  heathenism  everywhere 
staring  him  in  the  face.     That  Achaia  .  .  .  prepared  for 


IX.  3,  4-]  PROMPTNESS  OF  ACTION.  269 

a  year  past.  Achaia,  instead  of  Corinth,  leads  us  to  infer 
that  the  central  cliurcli  was  not  the  only  one  thus  pre- 
pared. The  wave  probably  extended  to  all  Christians  in 
the  province,  e.  g.  those  at  Cenchreee.  The  effect  of  the 
zeal  shown  by  Achaia  was  what  the  Apostle  desired  ; 
Macedonia  was  aroused  by  the  zeal  of  the  brethren  in 
Achaia,  and  many  were  stimulated  by  this  example  to 
salutary  emulation. 

Ver.  3.  Sent  the  brethren,  .  .  .  glorying  .  .  .  not  be 
made  void.  St.  Paul  has  a  particular  point  or  feature  in 
mind,  which  has  led  him  to  send  the  brethren  to  Corinth. 
We  may  term  it  one  of  the  sides  of  the  "  glorying,"  i.  e. 
the  ground  or  contents  of  the  glorying.  As  to  this  point 
the  Apostle  is  anxious  that  no  failure,  no  void  or  total 
lack  should  occur.  Prepared.  "  That  no  collections  be 
make  when  I  come"  (i  Cor.  16  :  2),  is  the  exhortation 
alluded  to.  Promptness  of  action  does  not  always  follow 
on  readiness  of  mind.  Much  depends  on  the  right 
method  to  insure  promptness  ;  the  requisite  qualifications 
for  the  management  of  the  details  are  not  always  present, 
and  this  makes  itself  felt  most  keenly  when  obstacles 
present  themselves.  Some  such  retarding  influence  had 
already  hampered  the  movement  and  interfered  with  its 
completion. 

Ver.  4.  Lest  .  .  .  find  you  unprepared.  A  glance 
forward  to  the  time  of  the  Apostle's  own  arrival  at 
Corinth.  From  the  probability  or  contingency  that  he 
might  be  accompanied  by  Macedonians,  it  has  been  in- 
ferred that  the  unnamed  brethren  (ch.  8:18,  22)  were 
not  of  that  province.  But  this  does  not  follow  of  neces- 
sity, as  the  Apostle  speaks  of  what  would  be  expected, 
not  only  by  himself,  but  the  Macedonian  brethren,  on  his 
reaching  Corinth.  He  has,  therefore,  made  his  arrange- 
ments to  insure  promptness,  because  he  wishes  to  find 


270  //.  CORINTHIANS.  [ix.  5. 

them  prepared.  We  (that  we  say  not,  yej.  The  blame 
would  belong  to  the  Corinthians  and  the  shame  really  be 
theirs,  but  the  Apostle  would  have  felt  ashamed  of  his 
boasting,  albeit  the  same  arose  from  the  confidence  re- 
posed in  them.  With  great  delicacy  he  puts  his  own 
feelings  first  :  surely  they  would  not  put  him  to  shame  on 
account  of  his  confidence  in  them.  This  "  confidence," 
Greek  hypostasis,  originally  foundation,  base,  ground, 
was  based  on  the  readiness  of  the  Corinthians. 

Ver.  5.  Necessary  to  entreat.  Necessary  under  the  cir- 
cumstances that  everything  might  be  ready  when  St.  Paul 
came.  He  entreats  the  brethren  to  assume  the  burdens 
connected  with  this  journey,  which  was  asking  a  great 
deal  of  them,  and  accounts  for  the  way  in  which  he  pre- 
sents the  request  to  them.  All  concerned,  the  Churches 
of  Macedonia,  as  well  as  St.  Paul,  were  familiar  with  the 
details  of  the  arrangement,  of  which  the  journey  of  Titus 
and  the  two  brethren  to  Corinth,  constituted  the  first 
step.  Beforehand  .  .  .  bounty.  We  arc  impressed  with 
the  repetition  of  the  word  "  before,"  occurring  as  it  does 
three  times  in  this  verse.  St.  Paul  had  promised  their 
bounty,  or  better,  blessing,  afore,  and  so  he  prepares  be- 
forehand that  everything  may  be  ready  when  he  comes, 
which  is  to  be  the  limit  for  the  completion  of  the  work. 
Ready  .  .  .  not  of  extortion.  The  bounty  is  to  be  ready, 
and  thus  give  evidence  that  the  givers  look  upon  it  as  a 
"  blessing,"  a  view  which  the  Apostle  impresses  upon 
them  by  the  use  of  this  word.  The  word  rendered  "  ex- 
tortion "  has  also  been  translated  as  signifying  "  covetous- 
ness "  (Meyer),  i,  e.  greed  on  the  part  of  the  givers. 
But  if  we  consider  the  use  which  the  Apostle  makes  of 
the  corresponding  verb  (ch.  7:2;  12  :  17,  18),  we  are  led 
to  conclude  that  it  applies  to  St.  Paul's  part  in  the  col- 
lection, and  that  "  extortion  "  is  the  better  word.     If  the 


IX.  6,  7-]  SOWING  AND  REAPTNG.  271 

collection  were  not  completed  on  the  arrival  of  St.  Paul, 
and  he  were  obliged  to  use  his  influence  to  that  end,  it 
would  seem  to  have  been  secured  under  personal  pressure 
on  his  part,  and  thus  ''  extorted  "  by  him. 

Ver.  6.  Soweth  sparingly.  The  figure  of  the  harvest 
comes  up  in  a  fruitful  way  to  illustrate  the  condition  of 
scantiness  or  plenty.  (Comp.  ver.  5.)  Other  features  are 
presented  by  it,  e.  g.  Gal.  6  :  7,  8.  The  word  "  this  "  refers 
to  the  preceding  verse,  and  continues  the  thought  by 
stating  the  Divine  rule  of  recompense.  "  But  in  regard 
to  this,"  i.  e.  ver.  5,  is  better  than  "  but  this  I  say,"  for  the 
latter  phrase  points  forward  to  the  rest  of  the  verse.  He 
that  soweth  "  sparingly,"  parsimoniously,  thinking  to 
gain  by  what  he  deems  economy,  withholding  more  than 
is  meet,  will  find  that  it  tends  to  poverty  (Prov.  1 1  :  24). 
"  Shall  reap  sparingly,"  not  that  he  will  receive  no  har- 
vest, but  that  he  will  receive  less,  i.  e.  in  the  kingdom  of 
God,  in  which  there  are  degrees  of  blessedness.  Soweth 
bountifully.  Sowing  bountifully  is  literally  sewing  with 
blessings,  having  blessings  in  mind  as  the  real  quality  of 
the  act :  liberality  of  the  right  sort  as  distinct  from  all 
extravagance.  Such  bounties  are  blessings  (ver.  5),  first 
to  the  giver,  and  then  to  the  receiver.  They  return  to  the 
bosom  of  the  giver,  good  measure,  pressed  down,  shaken 
together,  running  over  (Matt.  6  :  38).  All  depends  upon 
the  blessing,  which  cometh  from  above,  and  provides  the 
needed  conditions  of  fruitfulness,  the  state  of  heart  which 
sows  unto  blessings  so  that  merit  is  excluded.  (See  Cal- 
ovius  on  this  verse.) 

Ver.  7.  Let  each  man  do.  Having  the  requisite  knowl- 
edge, the  performance  becomes  a  matter  of  individual 
responsibility.  Let  each  man  look  to  his  heart :  out  of  it 
are  the  issues  of  the  doing;  out  of  it  the  purpose  is  to 
proceed  to  the  act.     The  verb  "  purpose  "  does  not  occur 


272  //.  CORINTHIANS.  [ix.  8. 

elsewhere  in  the  New  Testament,  and  has  no  reference  to 
an  arbitrary  decision,  but  rather  implies  careful,  consci- 
entious determination,  making  up  of  one's  mind.  All 
constraint  is  excluded  by  it.  Not  grudgingly.  Anything 
that  interferes  with  a  voluntary  purpose  of  the  heart  is 
opposed  to  right  giving.  He  who  gives  grudgingly,  i.  e. 
sadly  (lit.)  out  of  sadness,  because  he  looks  upon  the  gift 
as  a  personal  deprivation  or  loss,  and  he  who  gives  of 
necessity,  because  of  some  outward  pressure,  have  not 
rightly  purposed  in  their  heart.  Reluctance  of  every  kind 
is  excluded.  God  loveth  a  cheerful  giver.  A  general 
principle  applicable  to  giving  in  the  widest  range  of 
blessedness.  Kind  words  are  often  as  truly  gifts  as  the 
bounty  of  alms  to  the  needy.  St.  Paul  here  quotes  from 
the  Septuagint  (Prov.  22  :  8),  substituting  the  word 
"love  "  for  "  bless."  There  can  be  no  doubt  about  the 
truth  and  the  sweep  of  the  facts.  The  emphasis  is  on 
the  word  "  cheerful."  The  great  Giver  who  so  loved  the 
world  that  He  gave  His  only  begotten  Son,  loves  every 
cheerful  giver  who  gives  for  Christ's  sake. 

Ver.  8.  God  is  able  ...  all  grace  abound.  The  love 
of  God  is  not  limited,  as  human  love  is,  in  regard  to  abil- 
ity. Love  which  can  give  is  made  prominent  at  the  be- 
ginning of  the  verse.  The  God  of  love  is  the  God  of  the 
harvest,  able  to  make  all  grace,  i.  e.  every  good  gift,  both 
spiritual  and  temporal,  abound  unto  you,  pour  out  their 
fulness  upon  you.  All  sufficiency.  Nothing  to  be  want- 
ing. God  is  able  to  provide  always,  without  cessation, 
all  sufficiency,  that  frame  of  mind  which  raises  man  above 
controlling  wants,  and  makes  him  content  (Phil.  4  :  11). 
Contentment  is  the  word  used  ,to  express  the  idea  in 
I  Tim.  6  :  6.  The  word  is  used  by  Aristotle  to  designate 
that  self-sufficiency  which  is  a  quality  of  happiness  as 
consisting  in  the  activity  of  the  intellect,  and  thus  dis- 


IX.  9,  10.]  UNSELFISH  GIVING.  273 

tinguished  from  wealth  and  pleasure,  and  the  other  acci- 
dents of  life  which  men  constantly  mistook  for  it.  St. 
Paul  was  probably  familiar  with  this,  and  the  constant 
use  made  of  the  word  by  the  Stoics  of  his  time,  but  he 
raises  the  word  into  the  region  of  grace,  and  teaches  that 
it  is  a  gift  of  God,  a  reliance  on  the  ability  of  God.  Unto 
every  good  work.  Sufficient  in  everything,  in  every  gift 
needed  for  the  requirements  of  life,  they  are  especially 
well  equipped  for  every  call  which  Christian  duty  makes 
on  them.  We  are  struck  with  the  accumulation  of  the 
words  "  all "  and  "  every  "  in  this  verse.  No  room  is  left 
for  exceptions  :  there  are  none. 

Ver.  9.  As  it  is  written.  An  exact  quotation  from 
the  Septuagint  (Psalm  112  :  9),  where  the  subject  is  "the 
man  who  fears  the  Lord."  Scattered  abroad.  Bounti- 
fully, "  to  scatter,  a  word  indicative  of  generosity,  with  a 
full  hand,  without  anxious  thought,  as  to  where  the  in- 
dividual grains  may  fall  "  (Ben(;ei.).  To  the  poor.  Not 
to  the  rich,  according  to  the  selfish  practice  of  the  world, 
which  has  its  reward.  The  w-orthy  poor,  God's  own 
charges  laid  upon  the  hearts  of  His  people,  like  the 
poor  saints  at  Jerusalem,  bless  the  giver.  "  Whosoever 
does  this,  and  lets  the  fruits  of  faith  burst  forth,  his 
righteousness  will  be  everlasting.  For  it  is  a  righteous- 
ness which  is  well  pleasing  to  God,  since  no  one  acts  in 
this  manner,  unless  he  is  full  of  faith  "  (LUTPIER). 

Ver.  10.  And  he  that  supplieth  seed.  From  the  in- 
exhaustible granary  of  God's  ability  the  supply  for  the 
sower  is  furnished.  God  not  only  leads  the  chorus,  but 
provides  for  it,  furnishes  the  material.  The  Greek  word, 
epichoregein,  to  defray  the  expenses  of  the  chorus  in  a 
Greek,  then  to  provide  generously  for  any  cause.  Here 
it  is  the  bounty  of  the  Lord,  the  highest  provision  for 
man's  wants,  that  he  may  have  bread  for  food,  flultiply 
18 


2  74  II.  CORINTHIANS.  [ix.  11,12. 

.  .  .  for  sowing.  On  the  spiritual  field.  From  year  to 
year  God  supplies  and  multiplies  seed  for  food  ;  in  like 
manner  He  will  abide  abundantly  for  the  needs  of  His 
kingdom,  even  in  those  gifts  which  are  not  strictly 
spirtual,  i.  e,  in  all  that  is  needed  for  the  temporal  sup- 
port of  His  children.  And  increase  the  fruits  of  your 
righteousness.  The  fruits  are  the  outgrowth  of  right- 
eousness (ver.  9),  Their  increase  shall  be  like  the  mul- 
tiplication of  the  seed  for  the  field.  In  the  spiritual  and 
natural  world,  the  great  Giver  pursues  the  same  course. 
The  analogy  is  also  expressed  in  Isa.  55  :  10,  11.  (Comp. 
Hos.  10  :  12.) 

Ver.  II,  Enriched  .  .  .  unto  all  liberality.  The  con- 
nection with  ver.  10  is  clear:  they,  i.  e.  the  righteous,  are 
made  rich  through  the  abundance  which  God  supplieth. 
In  everything,  whatever  the  demand,  they  are  made 
equal  to  the  occasion.  While  the  outward  manifestation 
may  appear  in  the  form  of  temporal  bounty,  the  real 
source  is  found  in  the  internal  riches,  as  seen  from  the 
aim,  "  unto  all  liberality,"  simplicity,  in  which  they  are 
to  be  rich  and  become  richer.  Genuine  liberality  is  to 
characterize  all  their  giving.  Worketh  thanksgiving. 
This  completes  the  circle.  God  gives  the  blessing  and 
the  receivers  give  thanks  unto  God,  St.  Paul  rejoices 
that  he  js  privileged  to  be  a  link  in  the  chain  which 
worketh  thanksgiving.  He  looks  forward  to  the  time 
when  the  poor  saints  at  Jerusalem  shall  sing :  "  O  give 
thanks  unto  the  Lord,  for  He  is  good."  All  have  their 
share  in  the  crowning  glory  of  the  work. 

Ver.  12.  flinistration  .  .  .  service.  Those  who  min- 
ister, in  this  case,  are  the  givers- of  the  bounty,  according 
to  the  context  (ver.  1 3).  The  word  "  Icitourgia,  service,"  is 
not  to  be  confounded  with  "  diakonia,"  ministration,  Avhich 
directly    precedes  it,  showing  that  the  word  "  service " 


IX.  24-]  LOVE  PUT  TO  THE  TEST.  275 

has  a  specific  meaning.  Its  use  in  this  verse  associates 
it  with  the  ritual  and  sacrificial  services  of  the  Tabernacle 
and  Temple,  according  to  its  general  application  in  the 
Greek  version  of  the  Old  Testament.  Here  we  are 
taught  that  such  giving  is  a  true  service  of  God.  Among 
the  Greeks  Icitourgia  meant  certain  public  services 
rendered  to  the  State  and  regulated  by  it.  In  the  Church 
its  use  was  at  first  confiuctl  to  the  celebration  of  the 
Lord's  Supper.  Not  only  filleth  up.  A  twofold  service 
meets  us  here  :  first,  the  filling  up  of  the  wants  of  the 
saints.  The  urgent  necessity  for  help  seems  to  find  a 
peculiar  expression  in  the  word  wants.  Their  poverty 
was  great  ;  their  wants  manifold.  Much  must  be  added 
before  the  measure  of  their  wants  was  filled  up.  This  is 
one  part  of  the  service.  It  leads  on  to  another,  flany 
thanksgivings.  Of  this  the  Apostle  is  certain.  He 
knows  the  situation  and  the  feelings  of  the  needy  saints 
at  Jerusalem.  With  help  coming  from  distant  brethren 
their  hearts  would  be  cheered,  and  then,  as  the  measure 
of  their  wants  was  filled  up,  there  would  be  an  over- 
flow of  thanksgivings.  Again  the  bounty  of  Corinth 
would  abound ;  its  fruitfulness  would  be  seen  in  the 
abundance  of  thanksgivings.  Through  the  proving. 
The  Corinthians  were  put  to  the  test  as  regards  their 
love  for  all  the  members  of  the  household  of  faith,  by 
this  very  ministration  to  the  saints  at  Jerusalem.  The 
proof  would  not  be  void  of  effect  on  the  latter,  because 
it  touched  them  in  particular,  as  the  beneficiaries  of  the 
bounty.  They  glorify  God.  In  the  original  the  con- 
struction is  participial,  glorifying  God,  with  no  direct 
grammatical  construction  with  what  precedes,  but  evi- 
dently having  reference  to  the  Church  at  Jerusalem. 
These  give  glory  to  God  for  the  blessing  wrought  through 
His  servants.     Obedience  of  .  .  ,  confession.     The  Gos 


276  //•  CORINTHIANS.  [ix.  14,  15. 

pel  is  the  power  which  brings  forth  deeds  of  love  as  the 
fruits  of  faith.  Christ  was  confessed  by  the  churches ; 
Corinth  had  confessed  Him  ;  but  confession  is  not 
always  obedient  to  the  Gospel.  Obedience  is  the  test  of 
one's  confession.  An  obedient  confession  is  the  only  one 
which  is  approved  by  Christ.  And  for  the  liberality  of 
.  .  .  Contribution  unto  .  .  .  all.  Jerusalem  was  the 
mother  church  of  Christendom,  and  since  contribution 
literally  means  fellowship,  the  Apostle  regards  the  spirit 
of  unselfish  liberality  manifested  toward  the  Church  at 
Jerusalem,  as  in  its  nature  giving  proof  of  the  same  dis- 
position toward  all  the  churches. 

Ver.  14.  Supplication  on  your  behalf.  Intercessory 
prayer  is  one  of  the  characteristics  of  Christian  fellow- 
ship. We  are  not  surprised  to  find  it  prominent  in  the 
response  of  the  saints  at  Jerusalem  for  those  at  Corinth. 
Prayer  for  those  who  have  aided  us  in  our  distress  flows 
spontaneously  from  Christian  hearts.  This  is  the  more 
natural  explanation  of  the  genitive  absolute  used  in  this 
verse.  Thus  God  is  glorified  by  supplication  for  fellow- 
Christians.  Long  after  you.  Their  longing  finds  ex- 
pression in  prayer  for  their  distant  brethren,  whom  they 
love  all  the  more  because  the  grace  of  God  has  manifested 
itself  in  them  exceedingly,  probably  beyond  their  ex- 
pectations. 

Ver.  15.  Thanks  .  .  .  unspeakable  gift.  With  this 
doxology  the  Apostle  closes  his  remarks  on  the  collection 
as  in  a  summary.  He  is  not  speaking  for  himself  alone  ; 
his  heart  indeed  is  full  of  thanks,  as  he  views  the  increase 
of  grace  in  the  churches  which  he  had  planted.  All  who 
read  his  words  are  to  join  in  the  expression  of  thanks. 
But  to  what  gift  does  he  allude?  The  gift  is  indescrib- 
able, beyond  the  power  of  human  thought  and  language 
to  grasp  and  present   in    its    Divine    fulness.      "A  gift 


IX.  15-]  THE  UNSPEAKABLE  GIFT.  277 

which  wc  cannot  depict  to  people  in  words,  so  that  they 
will  appreciate  it  as  dearly,  as  it  is  precious  in  itself  " 
(Luther).  Does  St.  Paul  mean  the  gift  of  the  Holy 
Spirit  or  the  gift  of  the  Lord  Jesus  Christ  and  His  re- 
deeming work.  Both  would  be  right,  for  both  share  in 
the  gift.  The  mind  of  the  Apostle  seems  to  have  gone 
back  to  the  beginning  of  the  section  (ch.  8  :  i).  He  began 
with  the  grace  of  God,  and  this  gift  he  magnifies  at  the 
close.  But  how  can  we  separate  grace  from  the  Son  and 
the  Spirit } 


III.  St.  Paul's  Vindication  of  his  Apostolic  Au- 
thority (Ch.  10-13). 

(A.)    The  Apostle  s  Glorying  is  in  the  Lord  (ch.  10). 

1-18.  Now  I  Paul  myself  intreat  you  by  the  meekness  and  gentleness  of 
Christ,  I  who  in  your  presence  am  lowly  among  you,  but  being  absent  am 
of  good  courage  toward  you  :  yea,  I  beseech  you,  that  I  may  not  when 
present  shew  courage  with  the  confidence  wherewith  I  count  to  be  bold 
against  some,  which  count  of  us  as  if  we  walked  according  to  the  flesh. 
For  though  we  walk  in  the  flesh,  we  do  not  war  according  to  the  flesh  (for 
the  weapons  of  our  warfare  are  not  of  the  flesh,  but  mighty  before  God  to 
the  casting  down  of  strong  holds) ;  casting  down  imaginations,  and  every 
high  thing  that  is  exalted  against  the  knowledge  of  God,  and  bringing 
every  thought  into  captivity  to  the  obedience  of  Christ;  and  being  in  readi- 
ness to  avenge  all  disobedience,  when  your  obedience  shall  be  fulfilled.  Ye 
look  at  the  things  that  are  before  your  face.  If  any  man  trusteth  in  him- 
self that  he  is  Christ's,  let  him  consider  this  again  with  himself,  that,  even 
as  he  is  Christ's,  so  also  are  we.  For  though  I  should  glory  somewhat 
abundantly  concerning  our  authority  (which  the  Lord  gave  for  building  you 
up,  and  not  for  casting  you  down),  I  shall  not  be  put  to  shame  :  that  I  may 
not  seem  as  if  I  would  terrify  you  by  my  letters.  For,  His  letters,  they  say, 
are  weighty  and  strong;  but  his  bodily  presence  is  weak,  and  his  speech  of 
no  account.  Let  such  a  one  reckon  on  this,  that,  what  we  are  in  word  by  let- 
ters when  we  are  absent,  such  aie  we  also  indeed  when  we  are  present.  For 
we  are  not  bold  to  number  or  compare  ourselves  with  certain  of  them  that 
commend  themselves:  but  they  themselves,  measuring  themselves  by  them- 
selves, and  comparing  themselves  with  themselves,  are  without  understand- 
ing. But  we  will  not  glory  beyond  our  measure,  but  according  to  the  mea- 
sure of  the  province  which  God  apportioned  to  us  as  a  measure,  to  reach 
even  unto  you.  For  we  stretch  not  ourselves  overmuch,  as  though  we 
reached  not  unto  you  :  for  we  came  even  as  far  as  unto  you  in  the  gos- 
pel of  Christ  ;  not  glorying  beyond  ojir  measure,  that  is,  in  other  men's 
labours;  but  having  hope  that,  ?s  your  faith  groweth,  we  shall  be  magnified 
in  you  according  to  our  province  wwio further  abundance,  so  as  to  preach  the 
gospel  even  unto  the  parts  beyond  you,  and  not  to  glory  in  another's  prov- 

278 


X.  I,  2.]  A  PERSONAL   VINDICATION.  279 

ince  in  regard  of  things  ready  to  our  hand.  But  he  that  glorieth,  let  him 
glory  in  the  Lord.  For  not  he  that  commendeth  himself  is  approved, 
but  whom  the  Lord  commendeth. 

Vcr.  I.  I  Paul  .  .  .  intreat.  A  new  section  is  begun 
with  an  emphatic  personal  statement  on  the  part  of  the 
Apostle.  It  is  I  myself,  Paul,  who  am  concerned.  The 
language  is  strong,  but  not  proud  and  defiant.  The  verb 
intreat  shows  that  the  vindication  is  not  conceived  in  this 
spirit.  His  adversaries  have  a  different  spirit,  but  St. 
Paul  opposes  them  by  the  mind  of  Christ.  He  has 
learned  of  Christ  to  be  meek,  i.  e.  mild,  toward  all  men, 
and  to  treat  them  with  gentleness,  i.  e.  reasonably,  con- 
siderately, with  fairness.  Not  by  arrogance,  but  by  meek- 
ness and  gentleness  the  world  is  to  be  won  for  Christ. 
In  your  presence  am  lowly.  A  charge  brought  by  his 
opponents,  who  interpreted  his  genuine  humility,  his 
diffidence  (i  Cor.  2  :  3),  as  base  cowardice  and  grovelling 
servility.  How  difficult  it  is  for  the  world  to  appreciate 
lowliness  in  heart,  learned  in  the  School  of  Christ  (Matt. 
1 1  :  29).  St.  Paul  had  learned  to  take  upon  himself  the 
yoke  of  the  Lord.  Absent  ...  of  good  courage. 
Cowardly  inconsistency  is  laid  to  his  charge  by  those  who 
were  offended  at  the  necessary  severity  of  his  letter  con- 
cerning the  discipline  of  the  offender.  Stumbling  at  the 
moral  courage  of  the  Apostle,  which  renders  him  bold  in 
the  Lord's  cause,  they  wilfully  misrepresent  him  as  a  base 
coward.     Their  aim  was  to  undermine  his  influence. 

Ver.  2.  Yea,  I  beseech  you,  .  .  .  courage.  Again  the 
Apostle  appeals  to  the  Corinthians,  with  increasing  earn- 
estness, that  he  may  not  be  obliged  to  use  bold- 
ness over  against  the  whole  Church  of  Corinth,  which 
would  have  to  be  done,  if  the  Church  did  not  deal  ener- 
getically with  this  factional  antagonism  against  himself 
and    the    cause    of   Christian    purity.     Energy  was   still 


28o  //.  CORINTHIANS.  [x.  3, 4. 

needed,  for  the  danger  was  not  yet  past.  Certain  indi- 
viduals stood  in  need  of  bold  treatment.  They  were 
carnal,  and  persisted  in  their  course.  He  might  prefer 
not  to  use  the  language  of  correction,  but  he  has  confi- 
dence, feels  assured  that  he  will  be  bold  toward  those 
who  need  stringent  treatment,  even  as  he  counts  to,  as  is 
his  intention.  Confidence  has  reference  to  this  particular 
necessity  of  being  bold  against  some.  Which  count  of 
us.  A  reference  to  the  charges  implied  in  ver.  i.  Not 
being  spiritually  minded  themselves,  they  count  of  the 
Apostle  as  though  he  were  carnal.  They  are  the  dis- 
turbers of  the  Church  ;  they  would  open  the  way  for 
carnal  influence  in  the  Church,  and  they  are  the  men  who 
regard  St.  Paul  as  carnal. 

Ver.  3.  Walk  in  the  flesh.  Our  personal  condition  is 
that  of  all  men  who  are  sinful  by  nature.  We  have  the 
same  flesh  with  its  tendency  to  evil.  We  are  exposed  to 
all  the  temptations  to  which  sinful  human  nature  is  liable. 
Baldwin  thinks  that  bodily  wants  are  meant,  but  this  is 
contrary  to  the  application  in  the  word  "  warfare."  We 
do  not  war  .  .  .  flesh.  The  Christian  conflict,  in  the 
environment  of  the  flesh,  is  the  illustration  that  clearly 
shows  us  what  is  in  the  mind  of  the  Apostle.  We  must 
fight,  but  we  do  not  war,  i.  e.  we  do  not  take  the  field, 
we  do  not  conduct  the  campaign,  according  to  carnal 
motives  and  methods.  Vain  glory,  revenge,  duplicity, 
sinful  lusts,  have  no  place  in  determining  our  mode  of 
warfare. 

Ver.  4.  For  the  weapons.  As  the  spirit  of  the  cam- 
paign, so  the  weapons  of  Christian  warfare.  The  state- 
ment is  negative,  "  not  of  the  -flesh  ;  "  the  weapons  are 
not  specified,  yet  there  can  be  no  doubt  as  to  the  mean- 
ing: not  of  the  flesh,  not  carnal,  means  spiritual  weapons 
furnished  by  the  Holy  Spirit,  who  is  the  antithesis  of  the 


X.    5-]  MIGHTY  SPIRITUAL    WEAPONS.  281 

flesh.  These  are  contrary  the  one  to  the  other  (Gal.  5  :  17). 
The  nature  of  the  weapons  is  made  plain  in  the  descrip- 
tion of  the  panopl}'  of  God  (Gal.  6  :  1 1-17).  Mighty  be- 
fore God.  In  God's  sight,  spiritual  weapons  are  mighty  ; 
carnal  weapons  are  weak.  The  world  reverses  the  view, 
trusts  in  the  carnal  and  despises  the  spiritual  armament. 
Carnal  weapons  are  essentially  weak,  though  they  seem 
to  be  strong  for  a  while.  Power,  ability  to  accomplish 
that  which  the  Lord  pleases  is  the  quality  of  all  spiritual 
weapons,  notably  and  primarily  of  the  Word  of  God. 
Strongholds.  In  which  men  intrench  themselves  against 
the  Gospel,  whether  erected  in  the  hearts  of  individuals 
or  communities.  A  host  of  such  bulwarks  of  carnal 
security  confronted  the  Apostle.  Heathen  idolatry,  Jew- 
ish self-righteousness,  Greek  pride  of  wisdom,  Roman  civil 
pride,  heresy,  were  some  of  the  fortifications,  erected  by 
the  god  of  this  world  to  oppose  the  course  of  the  Word. 
Strong  they  seemed  to  be  ;  herculean  efforts  were  put 
forth  to  save  them  ;  the  fate  of  the  majority  is  a  matter 
of  history.     One  little  word  overthrows  them. 

Ver.  5.  Casting  down  imaginations.  Better  thoughts, 
i.  e.  plans,  calculations,  evolving  devices  contrary  to  the 
knowledge  of  God.  Rationalism,  with  its  broad  theories, 
ever  prolific  of  new  positions,  is  cast  down.  Reason,  mag- 
nifying self  at  the  expense  of  the  Gospel,  is  cast  down. 
And  every  high  thing.  All  heights  of  obstruction  to  the 
truth,  is  spoken  in  general,  covering  the  whole  ground, 
while  thoughts  presents  the  species  (Benc;el).  The  knowl- 
edge of  God  is  the  object  against  which  the  high  things  are 
lifted  up.  The  sphere,  therefore,  is  the  same.  Height 
on  height  of  speculation,  and  of  negation,  is  invented, 
elaborated,  and  exalted  by  the  carnal  mind.  As  one  goes 
down,  another  takes  its  place.  The  knowledge  of  God, 
i.  e.  of  the  love  of  God  in  Christ,  is  safe  over  against  all 


2S :  //•  CORINTHIANS.  [x.  6,  7. 

such  exaltation.  Every  thought  into  captivity.  A  re- 
sult which  is  reached  in  individuals,  St.  Paul  being  a 
striking  example.  Every  product  of  the  thinking  faculty, 
all  these  hostile  theories  and  speculations,  are  brought 
into  captivity,  i.  e.  captured  for  Christ  and  made  obedient 
to  Christ.  The  pride  of  the  sinner  is  laid  low,  and  all 
his  lofty  thinking  is  cast  down  before  the  feet  of  Christ. 
The  captivity  of  such  thinking  is  the  enfranchisement  of 
thought ;  its  obedience  to  Christ  is  the  glorious  liberty  of 
the  children  of  God. 

Ver,  6.  Readiness  to  avenge  all  disobedience.  Words 
spoken  from  the  standpoint  of  necessary  discipline.  Not 
all  are  obedient  to  the  Gospel.  All  disobedience  includes 
every  form  of  opposition  to  Christ's  kingdom.  Let  no 
one  imagine  that  the  Apostle  will  permit  the  children 
of  disobedience  to  disturb  the  peace  of  the  Church. 
He  holds  himself  in  readiness  to  avenge,  i.  e.  to  exercise 
his  authority  as  a  minister  against  those  who  are  per- 
sistently, obstinately  disobedient.  (See  i  Cor.  5  :  5.) 
Punishment  beyond  this  is  left  to  God.  Your  obedience 
.  .  .  fulfilled.  Until  then  St.  Paul  is  willing  to  wait  in 
the  hope  that  his  serious  warning  will  be  heeded.  He 
will  not  act  with  undue  haste,  but  be  patient,  for  the 
sake  of  the  weak  (Bengel).  He  confidently  expects  the 
fulfilment  of  the  obedience  of  those  who  have  shown  this 
spirit.  He  is  no  coward,  as  some  have  insinuated,  but 
his  courage  is  regulated  by  a  prudent  concern  for  the 
highest  welfare  of  all  the  souls  that  would  be  affected  by 
his  conduct. 

Ver,  7.  Ye  look  at  .  .  .  face.  Surface  criticism,  super- 
ficial judgment  is  reproved  by  Jthis  language,  whether  it 
be  taken  in  the  indicative  as  here,  or  in  the  form  of  a 
question.  Merely  to  look  at  what  is  before  the  face,  i.  e. 
before  one's  eyes,  is  to  judge,  as   most  men  do,  without 


X.  8.1  RELATIOX  TO  CUR/ST  ALL-IMPORTANT.  283 

going  to  the  heart  of  the  subject.  SuperficiaHty  in  the 
Church  is  a  source  of  weakness,  promoted  by  Satan,  and 
seldom  rightly  gauged  as  an  element  of  danger.  The 
context  (ver.  10)  is  altogether  against  the  imperative. 
Trusteth  .  .  .  that  he  is  Christ's.  There  is  no  super- 
ficiality in  this:  a  man's  relation  to  Christ  is  chief;  it  is 
of  primary  importance.  Here  we  must  begin  :  from  this 
point  of  view  alone  can  the  matter  be  settled.  Hence  it 
is  a  profound  treatment  of  the  situation.  It  also  follows 
that  one  must  be  confident  of  his  personal  relation  to 
Christ.  To  trust  in  himself,  i.  e.  within  himself,  that  one 
belongs  to  Christ,  is  a  matter  of  faith.  Let  him  consider. 
Let  him  take  another  step  ;  let  him  do  some  thinking 
concerning  others.  He  does  not  stand  alone  ;  he  is  not 
the  only  one  who  is  Christ's.  The  first  position  as  regards 
himself  is  a  matter  of  trust,  of  confidence  ;  the  second, 
respecting  others,  is  a  matter  of  opinion,  an  estimate  at 
which  he  arrives,  a  conclusion.  He  is  Christ's,  .  .  .  we. 
It  is  a  striking  fact  that  St.  Paul  does  not  impeach  the 
relation  to  Christ  of  those  to  whom  he  refers,  for  the 
theory  of  ironical  speech  is  sccv-cely  entitled  to  considera- 
tion. From  the  use  of  the  word  *'  if  "  in  this  verse  we 
might  infer  that  the  weaker  brethren,  who  have  been  un- 
duly influenced,  are  referred  to,  which  would  seem  to  be 
a  reasonable  conjecture.  At  all  events,  the  Apostle 
claims  for  himself  the  same  consideration  which  he  ex- 
tends to  them,  namely,  that  he  also  is  a  Christian. 

Ver.  8.  For  though  I  should  glory  ,  .  .  authority. 
Great  stress  is  laid  by  the  Apostle  on  his  authority-. 
Executive  power  is  the  force  of  the  word  as  here  used, 
and  in  this  St.  Paul  has  practically  gloried  (ver.  6).  Now, 
if  he  should  go  somewhat  farther  in  this  direction  he 
has  no  fears  as  to  the  result.  He  could  glory  still  more 
abundantly,  because  he  knows  his  ofifice,  and  in  the  con- 


284  II-  CORINTHIANS.  [x.  9,  10 

sciousness  of  the  purity  of  his  motives  he  is  always 
ready  to  magnify  his  office  not  his  person.  The  au- 
thority in  which  the  Apostle  gloried  is  a  gift  of  the 
Lord,  bestowed  upon  the  ministry  for  the  edification  of 
the  Church  (Rom.  1:5;  Matt.  28  :  18,  20).  To  build  up 
the  Church  is  a  favorite  thought  of  St.  Paul.  The  bul- 
warks of  the  evil  one  are  to  be  cast  down,  the  same  word 
being  employed  here  which  occurs  in  ver.  4,  but  the 
Church  is  to  grow  up,  an  holy  temple  of  the  Lord.  Even 
the  Power  of  the  Keys  is  not  intended  for  casting  the 
Church  down,  but  for  removing  the  obstacles  to  growth, 
and  for  farthering  its  onward  and  upward  progress.  Not 
be  put  to  shame.  Not  at  any  time,  nor  anywhere ; 
Corinth  not  excepted.  As  long  as  he  gloried  in  the  Lord, 
in  humble  reliance  on  His  promise,  he  felt  confident  that 
he  'would  be  qualified  for  all  the  duties  of  his  office. 
Nothing  but  unfaithfulness  on  his  own  part  could  put 
him  to  shame. 

Ver.  9.  Not  seem  .  .  .  terrify  you  by  my  letters.  Ex- 
planatory words  to  connect  this  verse  with  the  preceding 
are  not  needed,  since  the  sequence  is  perfectly  natural.  The 
Apostle  will  not  be  put  to  shame,  that  he  may  not  seem 
to  be  a  mere  terrifier  by  his  letters.  Reality  is  aimed  at 
and  not  semblance.  This  boast  is  no  brutum  fulmen 
(Lias).  Not  a  threat  in  words,  no  bugbear  to  create  ter- 
ror, and  have  the  matter  end  there  without  deeds. 

Ver.  10.  Letters  .  .  .  weighty  and  strong.  "  They 
say  "  is  to  be  taken  as  impersonal,  equivalent  to  "  it  is 
said."  There  are  able  commentators,  however,  who  main- 
tain that  St  Paul  has  a  particular  individual  in  mind.  No 
fault  can  be  found  with  the  first  part  of  this  hostile  criti- 
cism. The  letters  are  weighty,  not  empty,  nor  trivial, 
but  well  freighted  with  thoughts  which  command  respect- 
ful attention.     Moreover,  they  are  strong,  there  is  force, 


X.  11.]  SUPERFICIAL  CRITICISM  CORRECTED.  285 

power  in  them,  an  energy  which  may  be  ascribed  to  the 
style  of  the  composition.  Brief,  but  highly  appreciative 
commendation,  if  it  were  not  for  the  real  animus  as  seen  in 
what  follows.  Bodily  presence  is  weak.  Much  has  been 
written  on  this  point,  but  for  obvious  reasons  not  to  the 
point.  Bodily  weakness,  noticeable  to  the  eye,  seems  to 
be  the  sense  of  the  passage.  (Comp.  Gal.  4:13,  14.)  The 
theory  of  diminutive  stature  probably  was  based  on  Acts 
14:  12.  Speech  of  no  account.  One  is  almost  reminded 
of  similar  criticism  in  our  own  day.  St.  Paul's  speech 
was  regarded  as  of  no  account,  literally,  counted  as 
naught,  i.  e.  despised.  Whatever  the  reason  may  have 
been,  whether  caused  by  a  weak  or  unmusical  voice,  or 
due  to  want  of  rhetorical  ability,  he  had  failed  to  make 
an  impression  as  an  orator,  at  least  when  judged  by  the 
standard  of  a  Greek  audience.  Over  against  this  critical 
fault-finding  we  have  the  fact  of  the  Apostle's  powerful 
influence  and  success. 

Ver.  1 1.  Let  such  a  one  reckon  this.  Any  one  of  this 
stamp  who  does  not  properly  discriminate,  whose  criti- 
cism is  superficial  and  unfair.  It  does  not  follow  that 
such  a  one  refers  to  a  particular  individual,  as  has  been 
maintained,  in  support  of  the  same  view  concerning  the 
words  "  if  any  man  trusteth  "  (ver.  7).  Let  such  a  one  ex- 
tend the  range  of  his  reckoning  or  computation.  The 
quality  of  the  letters  had  been  acknowledged  by  such  as 
made  the  distinction  between  the  power  of  the  letters  and 
the  deficiency  of  his  speech.  His  letters  made  a  strong 
impression,  although  he  was  not  present  to  reinforce  them 
by  any  direct  personal  influence.  Now,  if  his  oral  speech 
was  of  no  account,  what  was  to  be  said  about  his  "  speech  " 
in  his  letters,  for  the  same  term  is  used  to  designate  his 
"word  "  by  letters  and  his  "  speech  "  as  orally  delivered 
(ver.    10).     Doubtless  there    was  power  in   the  "  word," 


286  //•  CORINTHIANS.  [x.  12. 

whether  written  or  spoken.  This  they  were  to  reckon. 
In  deed  .  .  .  present.  Deed  is  not  the  antithesis  of  word 
in  such  a  way  as  to  imply  a  contradiction.  The  Apostle 
is  not  playing  a  double  part  :  word  and  deed  correspond 
in  his  activity.  His  opponents  admitted  the  force  of  his 
letters,  but  argued  against  the  energy  of  his  action  when 
present. 

Ver.  12.  Not  bold  to  number  or  compare.  Keen  irony 
is  noticeable  in  the  opening  words  :  we  are  not  bold,  i.  e. 
we  dare  not,  we  may  not  venture,  or  we  have  not  the 
courage.  St.  Paul  has  been  charged  with  a  lack  of 
courage  ;  he  has  denied  it ;  but  here  he  admits  the  want 
of  courage  ;  he  does  not  venture  to  number  himself;  i.  e. 
to  enrol  himself  or  place  himself  in  the  same  category 
with  a  certain  class  of  persons  whose  standard  of  self- 
measurement  is  exclusively  selfish.  Their  lofty  conceit 
raised  them  so  far  above  him  that  he  did  not  venture  to 
insert  his  name  in  their  list.  Nor  did  he  have  the  heart 
to  compare  himself  with  them,  as  though  there  could  be 
anything  like  equality  between  them  and  himself.  With 
certain  .  .  .  commend  themselves.  Again  we  observe  a 
reference  to  a  charge  which  had  been  brought  against  the 
Apostle.  In  addition  to  cowardice  his  opponents  ha\e 
accused  him  of  self-commendation.  He  now  turns  the 
spear  on  them,  and  asserts  that  they  are  the  real  egotists. 
Into  this  company  he  does  not  venture  ;  here  his  courage 
fails  him.  fleasuring  themselves  by  themselves.  In 
order  to  clear  one's  mind  in  view  of  the  critical  diflficulties 
which  present  themselves  because  of  different  readings  in 
some  of  the  manuscripts,  it  is  best  to  observe  the  continuity 
of  the  argument.  The  charge  of  self-commendation  just 
noticed  is  followed  by  a  statement  of  the  grounds,  the 
very  fountain  of  it,  which  makes  the  mental  process  lead- 
ing to  it   apparent.     These  self-commenders  measure  by 


X.  13-]  ST.  PAUVS  PROVINCE.  287 

a  standard  which  inevitably  leads  to  self-commendation. 
Self  is  the  standard  by  which  they  measure.  Practical 
egotism,  vainglorious  boasting,  all  the  manifestations  of 
selfishness,  are  the  result.  Of  all  standards  self  is  the  worst. 
And  comparing.  No  comparison  with  others.  Why 
should  they  compare  themselves  with  others  ?  Self  is 
their  ideal ;  they  are  too  much  absorbed  in  self ;  they  are 
sufficient  of  and  unto  themselves.  But  is  this  wise,  is  it 
a  sensible  course  ?  Let  us  follow  the  trend  of  St.  Paul's 
thoughts.  Are  without  understanding.  Undoubtedly, 
even  from  the  standpoint  of  good  common  sense,  such  a 
course  is  the  height  of  folly.  With  this  remark  on  the 
irrationality  of  such  conduct,  the  Apostle  ends  his  direct 
statement  concerning  it,  which  is  so  thoroughly  Pauline 
as  to  render  any  discussion  of  the  various  other  construc- 
tions of  the  text  unnecessary. 

Ver.  13.  Not  glory  beyond  our  measure.  A  contrast 
rather  than  a  comparison  with  what  precedes.  Conscious 
that  a  limit  has  been  set  to  him,  the  Apostle  will  not  glory 
beyond  measure,  literally  "  unto  the  measureless  things," 
those  which  are  not  determined  by  a  genuine  measure. 
An  allusion  to  the  standard  of  self  which  imposes  no 
limitations.  But  .  .  .  measure  of  the  province.  The 
Greek  word  kanon,  here  rendered  province,  but  in  the 
A.  V.  rule,  literally  a  measuring-rod,  and  then  a  drawn 
measuring-line.  From  the  latter  meaning  as  designating 
a  boundary,  we  have  the  space  thus  marked  expressed  by 
the  word  province.  The  limits  within  this  boundary-line 
are  the  measure  to  which  the  Apostle  refers.  His  glory- 
ing is  restricted  to  a  locality,  a  region,  which  is  the 
measure  beyond  which  he  will  not  glory.  Which  God  has 
apportioned.  In  his  work  the  Apostle  followed  the  lead- 
ing of  Providence,  and  thus  God  Himself  drew  the  line 
which  His  servant  accepted  as  the  measure  of  his  work. 


288  //.  CORINTHIANS.  [x.  14,  15. 

He  knew  that  God  was  mapping  out  his  sphere  and  direct- 
ing his  steps,  and  he  was  wilhng  to  abide  by  the  Divine 
apportionment.  The  language  is  positive  as  to  the  sphere, 
and  not  simply  negative  as  indicating  where  he  should 
not  labor.  To  reach  .  .  .  you.  Corinth  belonged  to  the 
sphere  which  God  had  assigned  to  St.  Paul.  He  had 
founded  this  church,  and  his  Epistles  prove  the  deep  in- 
terest he  took  in  its  welfare.  He  takes  special  pleasure 
in  calling  the  attention  of  the  Corinthians  to  the  fact  that 
they  too  are  his  spiritual  charges.  The  words  "  Even 
unto  you  "  have  the  emphasis  of  affectionate  care. 

Ver.  14.  For  we  stretch  not  .  .  .  overmuch.  Liter- 
ally, For  not,  as  (those)  not  reaching  unto  you,  do  we  over- 
stretch ourselves,  i.  e.  if  we  had  come  to  you,  if  we  had 
no  claim  on  you,  then  we  would  be  overstepping  the 
bounds  of  modesty,  stretching  beyond  the  limits  of  pro- 
priety in  thus  admonishing  you.  To  interpret  the  word 
overstretch,  as  referring  to  the  transgression  of  a  territorial 
boundary  line,  as  Meyer  does  at  length,  the  latter  part  of 
the  passage  is  rendered  exceedingly  obscure.  For  we 
came  .  .  .  into  you.  Corinth  had  been  reached,  the  limit 
of  the  Apostle's  work  up  to  that  time.  The  fact  that  he 
had  arrived  there  and  labored  among  them  was  some- 
thing to  which  he  could  appeal.  His  arrival  was  in  the 
Gospel,  for  the  spread  of  the  Gospel,  as  his  entire  con- 
duct proved. 

Ver.  15.  Not  glorying  beyond.  A  repetition,  looking 
toward  a  specific  point,  which  enables  St.  Paul  to  illus- 
trate the  truth  of  his  assertion.  In  other  men's  labors. 
Spoken  from  sad  experience  with  others  who  plumed 
themselves  with  the  results  of  his  work.  Others  had  in- 
truded into  that  very  field  at  Corinth  and  were  gathering 
the  laurels  to  which  the  Apostle  was  entitled.  They 
recognized  no  limits  in  their  glorying  ;  St.   Paul  respects 


X.  t6.]  a  holy  ambition.  289 

the  labors  of  other  workers  in  the  great  vineyard.  But 
having  hope  .  .  .  faith  groweth.  Hope  is  the  daughter 
of  faith  ;  hope  looks  to  growing  faith  for  increasing 
fruitage.  St.  Paul  has  this  hope  for  the  future  of  the 
Church  at  Corinth.  He  has  reason  to  believe  that  their 
faith  is  growing  :  on  this  faith  he  grounds  his  hope. 
Magnified  in  you.  Magnified,  i.  e.  enlarged,  increased, 
made  greater,  not  as  a  man  is  magnified  with  plaudits  for 
mere  personal  glory  aside  from  God  and  his  work,  but 
magnified  among  them  in  such  a  way  that  the  work 
which  God  had  assigned  him  will  be  furthered.  According 
.  .  .  further  abundance.  The  secret  of  the  Apostle's 
magnitude  is  found  in  the  abundance  of  his  labors.  In 
this  magnitude  he  rejoices.  His  efforts  had  thus  far 
been  blessed  with  abundance ;  he  hopes  for  more.  He 
is  looking  forward  with  holy  ambition  unto  further  abun- 
dance. Great  cities  in  Asia  and  Europe  had  become 
centres  for  Christ  through  his  work  in  the  Gospel  ;  but 
this  accumulation  of  past  achievement  for  His  Lord  does 
not  satisfy  him.  But  all  his  work  is  to  be  according  to 
his  province,  within  God-given  lines.  God  made  his  prov- 
ince large  enough  :  no  other  in  the  history  of  the  Church 
equals  it. 

Ver.  16.  To  preach  the  gospel  .  .  .  parts  beyond  you. 
The  Apostle  to  the  Gentiles  dare  not  rest.  When  he 
has  brought  his  task  at  Corinth  to  its  proper  issue,  and 
this  is  what  he  means  by  his  being  magnified  among 
them,  then  he  is  qualified,  placed  in  a  position  to  make 
an  advance  into  other  parts.  This  one  thing  I  do  ;  then 
the  next.  Greece,  Rome,  and  Spain  presented  fields 
ready  for  the  harvest,  and  his  syes  are  turned  unto  the 
parts  beyond  Corinth  (Rom.  15  19-24).  To  evangelize 
other  countries,  to  carry  the  Gospel  still  farther,  in  a  word 
the  great  idea  of  Church  extension,  filled  his  soul.  And 
19 


290  //.  CORINTHIANS.  [x.  17,  18. 

not  to  glory  in.  Why  should  he  interfere  with  the  work 
of  another,  because  he  found  it  ready  to  his  hand,  already 
prepared  and  affording  an  excellent  opportunity  to  an  in- 
truder, when  so  many  fields  were  open  to  him,  when  the 
harvest  was  so  great  and  the  laborers  so  few  ?  The  Church 
at  Corinth  had  been  disturbed  and  divided  by  inter- 
lopers who  cared  not  how  they  built  on  the  foundation 
laid  by  St.   Paul  in  the  Gospel. 

Ver.  17.  But  he  that  glorieth  ...  in  the  Lord.  Much 
has  been  said  about  glorying  in  this  Epistle.  The  Apostle 
constantly  glories.  In  this  admonition  we  have  the  ex- 
planation. The  servant  glories  in  his  Lord  and  not  in 
himself.  All  other  glorying  is  naught  but  empty  boast- 
ing. By  the  grace  of  God  the  Apostle  is  what  he  is ;  by 
grace  he  is  enabled  to  labor  more  abundantly  than  all  the 
other  Apostles  (i  Cor.  15  :  10).  The  Lord  lays  down  the 
same  maxim  in  the  Old  Testament  (Jer.  9  :  23,  24).  The 
words  "  in  the  Lord  "  are  to  be  understood  from  the  Chris- 
tian point  of  view,  as  having  special  reference  to  Christ. 

Ver.  18.  For  not  .  .  .  approved.  To  commend  one's 
self  is  easy  and  of  frequent  occurrence,  even  in  matters 
pertaining  to  the  work  of  the  Lord.  The  individual  is  to 
be  neither  standard  nor  judge.  In  the  affairs  of  secular 
life  and  effort,  the  verdict  is  more  likely  to  be  against  the 
self-commender ;  for  the  judgment  of  others  will  claim 
its  right  to  determine  whether  a  man  is  "  approved,"  i.  e. 
fit,  qualified,  competent,  which  really  means  that  he  has 
been  tested  and  has  stood  the  test.  The  Lord  com= 
mendeth.  The  approval  of  the  Lord  is  final  and  supreme 
in  regard  to  all  men  and  in  all  matters  of  conduct,  for 
they  all  have  a  religious  bearing.  Man's  approval  is  in- 
ferior to  God's  approval,  though  all  men  were  united  in 
their  opinion.  Individual  self-approval  is  seen  in  all  its 
insignificant  vanity,  when  compared  with  the  approval  of 


XI.  I.]  DEFENCE  BY  CONSTRAINT.  291 

the  Lord.  No  one  can  be  commended  by  the  Lord 
whose  springs  are  not  in  Him. 

(B.)  St.  Paul  Constrained  to  Speak  in  his  ozun  Defence 
(ch.  1 1  :  1-15). 

1-15.  Would  that  ye  could  bear  with  me  in  a  little  foolishness:  nay  in- 
deed bear  with  me.  For  I  am  jealous  over  you  with  a  godly  jealousy:  for 
I  espoused  you  to  one  husband,  that  I  might  present  you  as  a  pure  virgin 
to  Christ.  Rut  I  fear,  lest  by  any  means,  as  the  serpent  beguiled  Eve  in 
his  craftiness,  your  mind  should  l^e  corrupted  from  the  simplicity  and  the 
purity  that  is  toward  Christ.  For  if  he  that  cometh  preached  another  Jesus, 
whom  we  did  not  preach,  or  //^ye  receive  a  different  spirit,  which  ye  did  not 
receive,  or  a  different  gospel,  which  ye  did  not  accept,  ye  do  well  to  bear 
with  him.  For  I  reckon  that  I  am  not  a  whit  behind  the  very  chiefest 
apostles.  But  though  /  he  rude  in  speech,  yet  am  /not  in  knowledge  :  nay, 
in  everything  we  have  made  it  manifest  among  all  men  to  you-ward.  Or 
did  I  commit  a  sin  in  abasing  myself  that  ye  might  be  exalted,  because  I 
preached  to  you  the  gospel  of  God  for  nought  ?  I  robbed  other  churches, 
taking  wages  of  them  that  I  might  minister  unto  you;  and  when  I  was 
present  with  you  and  was  in  want,  I  was  not  a  burden  on  any  man;  for  the 
brethren,  when  they  came  from  Macedonia,  supplied  the  measure  of  my 
want;  and  in  everything  I  kept  myself  from  being  burdensome  unto  you, 
and  so  will  I  keep  myself.  As  the  truth  of  Christ  is  in  me,  no  man  shall 
stop  me  of  this  glorying  in  the  regions  of  Achaia.  Wherefore?  because  I 
love  you  not.'  God  knoweth.  But  what  I  do,  that  I  will  do,  that  I  may 
cut  off  occasion  from  them  which  desire  an  occasion  ;  that  wherein  they 
glory,  they  may  be  found  even  as  we.  For  such  men  are  false  apostles,  de- 
ceitful workers,  fashioning  themselves  into  apostles  of  Christ.  And  no 
marvel ;  for  even  Satan  fashioneth  himself  into  an  angel  of  light.  It  is  no 
great  thing  therefore  if  his  ministers  also  fashion  themselves  as  ministers 
of  righteousness  ;  whose  end  shall  be  according  to  their  works. 

Ver.  I.  Would    that    ye    could    bear  .  .  .  foolishness. 

A  wish  is  here  expressed  with  reference  to  the  self-com- 
mendation mentioned  in  the  preceding  verse  (ch.  10:  18). 
St.  Paul  is  about  to  commend  himself,  and  some  will  call  this 
foolishness,  because  they  do  not  perceive  that  it  is  neces- 
sary under  the  circumstances.  Let  men  call  it  foolishness, 
if  they  will,  but  do  you  bear  with  me  in  it.  To  bear,  i.  e. 
to  tolerate,  is  necessary  in  viewing  the  statement  from 


292  //.  CORINTHTANS.  [xi.  2. 

the  human  side  as  though  it  were  mere  boasting.  A 
little  foolishness  is  too  much  for  the  Apostle,  and  he 
would  refrain  even  from  that  little  bit  of  folly,  if  he  felt 
justified  in  so  doing.  Bear  with  me.  Either  the  imper- 
ative or  the  indicative  may  be  used  in  rendering  this 
clause,  but  the  imperative  harmonizes  best  with  the  trend 
of  the  succeeding  verses.  The  imperative  is  not  to  be 
taken  as  a  command,  but  must  be  understood  in  the  light 
of  the  first  clause,  the  sense  being:  Do  bear  with  me. 

Ver.  2.  For  I  am  jealous.  St.  Paul's  zeal  which  makes 
him  jealous  over  the  Corinthians  is  a  divine  zeal.  God 
Himself  has  filled  the  Apostle  with  this  jealous  care. 
This  is  the  reason  why  they  are  to  bear  with  him  in  what 
he  is  about  to  state.  They  are  to  understand  the  source 
and  the  nature  of  his  affectionate  zeal  which  is  not 
carnal,  but  divine,  in  its  origin.  For  I  espoused.  I  have 
espoused  you  to  one  husband  in  order  that  you  may 
cleave  to  Him  only  :  hence  the  Divine  jealousy.  St.  Paul 
is  not  acting  for  himself,  but  for  another ;  for  he  is  the 
friend  of  the  bridegroom  (John  3  :  29),  to  whom  he  has 
betrothed  the  bride,  to  whom  alone  she  is  to  remain 
wedded,  and  he  is  jealous  with  goodly  jealousy  lest  any 
one  divert  her  from  Him,  who  has  a  just  right  to  the 
supreme  place  in  her  affections.  The  middle  voice  of  the 
verb  is  used  in  the  active  sense,  a  departure  from  classical 
usage,  but  met  with  in  later  Avriters,  such  as  Philo.  To 
join  together  is  the  original  force  of  the  verb.  Virgin  to 
Christ.  When  the  Apostle  uses  the  marriage-union  to 
illustrate  the  union  of  Christ  and  the  Church,  he  speaks 
of  the  latter  as  a  great  mystery.  As  the  husband  is  one, 
so  there  is  but  one  bride.  The  Corinthians  espoused  to 
Christ  are  taken  collectively.  The  Church  in  its  unity 
IS  the  bride  of  the  one  Lord.  As  a  pure  virgin,  cleansed 
by  Christ,  who  loved  the  Church, — having  cleansed  it  by 


XI.  3,  4]  THE  GUILE  OE  THE  SERPENT.  293 

the  washing  of  water  with  the  Word  (Eph.  5  :  25,  26  and 
I  Cor.  6  :  11),  for  this  very  purpose.  The  presentation 
takes  place  at  the  second  Coming  of  Christ  (Matt.  25:1  f f , 
Rev.  19  :  7-9);  this  is  the  view  taken  by  Meyer  and  sus- 
tained by  the  above  passages.     (Compare  Epli.  5  :  27.) 

Ver.  3.  Serpent  beguiled  Eve  .  .  .  craftiness.  That 
Eve  was  beguiled  by  the  serpent  is  so  alluded  to  as  to 
direct  the  minds  of  the  Corinthians  to  the  genetic  im- 
portance of  the  first  temptation  as  an  historical  fact.  St. 
Paul  uses  the  word  "  serpent  "  in  conformity  with  the 
original  narrative,  rightly  assuming  that  it  was  well  un- 
derstood. Stress  is  laid  on  the  method  of  operation,  a 
leading  astray  from  God,  by  craftiness  {panourgid),  that 
cunning  versatility  which  does  not  scruple  in  the  use  of 
means  to  beguile,  and  which  knows  how  to  avail  itself  of 
every  device.  The  bride  of  Christ  is  to  be  on  her  guard, 
lest  the  fear  of  the  Apostle  be  realized,  for  he  knows  the 
guile  of  the  enemy.  Your  minds  .  .  .  corrupted.  l\ 
like  danger  confronted  the  Corinthians,  namely,  such  a 
devastation  of  the  thoughts  of  their  minds  as  would  lead 
to  destruction.  The  Apostle's  fear  is  that  the  same 
serpent,  the  enemy  of  souls,  would,  by  the  arts  supplied 
to  the  false  apostles,  cause  the  Christians  at  Corinth  to 
become  corrupted.  From  the  simplicity  .  .  .  toward 
Christ.  All  the  thoughts  of  the  faithful  bride  arc  directed 
toward  Christ.  They  are  distinguished  by  simplicity, 
singleness  of  purpose  and  aim,  and  by  purity.  When 
these  marks  are  wiped  out  by  the  seducer,  all  is  lost. 
Single-minded  and  pure  she  must  be,  else  she  ceases  to 
be  the  bride  of  Christ.  False  teaching  will  turn  her  away 
from  Christ  if,  like  Eve,  she  lends  her  ear  to  the  prom- 
ises of  the  evil  one.  Her  only  safety  lies  in  steadfast 
devotion  to  Christ. 

Ver.  4.     Another  Jesus.     There  is  but   one  Jesus,  one 


294  ^^-  CORINTHIANS.  [xi.  4. 

Saviour,  yet  another,  and  even  others,  may  be  preached. 
Jesus  may  be  so  preached,  so  presented  to  the  minds  of 
men,  by  him  who  cometh,  i.  e.  by  any  one  of  the  class  of 
false  apostles  or  teachers,  that  he  will  not  be  the  Jesus  of 
the  Gospel  and  the  cross,  but  another  Jesus,  entirely  dif- 
ferent from  the  true  Christ.  This  was  actually  being 
done  at  Corinth  and  elsewhere,  and  is  done  at  the  present 
day.  Whom  we  did  not  preach.  The  Saviour  whom  St. 
Paul  preached  is  unmistakable  :  Jesus  Christ  and  Him 
crucified,  risen  and  exalted  to  glory.  This  Jesus  had  been 
preached  at  Corinth  by  the  Apostle,  as  the  Corinthians 
well  knew.  They  are  to  compare  this  Jesus  with  any 
other  who  may  be  preached.  St.  Paul's  doctrine  concern- 
ing Christ  has  not  changed.  He  knows  but  one  Lord, 
and  his  answer  to  the  question  :  "  What  think  ye  of 
Christ  ?  "  abides  the  same.  A  different  spirit  .  .  .  not 
receive.  Discrimination  is  just  as  easy  in  this  case.  As 
Christ  is,  so  is  His  Spirit.  The  Spirit  whom  Jesus  sends 
is  readily  distinguished.  The  entire  sphere  of  the  Holy 
Spirit's  work,  inclusive  of  the  fruits,  belongs  to  Jesus. 
A  different  gospel  .  .  .  not  accept.  Observe  the  use 
of  the  word  "accept,"  instead  of  "receive."  A  fine  and 
apt  distinction  to  which  Bengel  calls  attention  in  compar- 
ing the  two  statements.  Although  tempted  to  accept  a 
different  Gospel,  by  those  who  criticised  St.  Paul's  preach- 
ing, the  Corinthians  had  not  accepted  the  base  substitute. 
Ye  do  well  to  bear  with  him.  Similar  in  keen  ironical 
force  to  the  words  of  our  Lord  :  "  Full  well  do  ye  reject 
the  commandment  of  God,  that  ye  may  keep  your  tradi- 
tion "  (Mark  7  :  9).  When  a  man  comes  to  you  Corin- 
thians with  such  proud  offers  and  such  splendid  promises 
of  a  more  lofty  Christianity,  "  ye  do  well  to  bear  with 
him  ;  "  a  strong  hint  and  food  for  reflection  and  self- 
examination. 


XI.  5- 6.]  CONSECRATED  ORATORY.  295 

Ver.  5.  Not  a  whit  behind  .  .  .  chief  est  apostles.     The 

chiefest,  literally,  the  over-great,  apostles  are  the  oppo- 
nents of  St.  Paul,  whose  arrogant  pretensions  are  alluded 
to  by  this  designation.  Most  of  the  older  commentators, 
together  with  many  of  our  own  period,  have  supposed 
that  the  expression  applied  to  James,  Peter,  and  John, 
because  St.  Paul  refers  to  them  as  reputed  pillars  (Gal. 
2  :  9).  But  the  entire  drift  of  the  context  is  opposed  to 
this  view.  The  argument  is  directed  against  the  false 
apostles  who  exalted  themselves  and  are  therefore  termed 
the  "  over-great  apostles,"  whose  criticism  of  St.  Paul's 
gifts  and  methods  is  now  answered.  In  no  respect  what- 
ever has  he  remained  behind  the  conceited  critics,  who 
point  out  defects  in  his  personality  and  his  work,  and 
boastfully  offer  to  supplement  what  they  assert  to  be 
wanting. 

Ver.  6.  Rude  in  speech.  This  is  a  specimen  of  the 
criticism  to  which  the  false  apostles  subjected  St.  Paul. 
He  is  said  to  be  rude,  idiotes,  \.  e.  unlearned,  unskilled 
in  speech.  A  Greek  audience,  especially  in  a  centre  like 
Corinth,  familiar  with  the  exhibitions  of  orators  trained 
in  the  art,  might  be  impressed  with  the  lack  of  this  ac- 
complishment. Much  that  belonged  to  Greek  rhetorical 
art,  however,  had  no  attraction  for  an  earnest,  single- 
minded  man  like  St.  Paul.  Not  in  knowledge.  Which 
is  the  first  gift  of  an  Apostle,  according  to  Bengel.  There 
maybe  skilled  oratory  without  knowledge.  Of  one  thing 
the  Apostle  is  certain,  namely,  that  he  has  something  to 
communicate  when  he  does  speak,  and  we  can  safely 
assume  that  the  form  of  expression  was  not  altogether 
out  of  keeping  with  the  contents  ;  at  least,  judging  from 
the  results.  Trained  in  knowledge  before  he  became  a 
Christian,  he  had  since  then  received  a  higher  training 
from  the  Spirit  which  alone  qualifies  men  to  be  Apostles. 


296  //•  CORINTHIANS.  [xi.  7. 

Manifest  among  all  men.  As  if  he  would  say  :  It  is 
almost  superfluous  to  speak  of  these  things  to  you,  who 
know  us  so  well,  to  whom  our  career  has  been  like  an 
open  book,  in  every  respect,  among  all  men,  wherever 
our  relation  to  you  is  known.  You  yourselves  are  my 
best  witnesses. 

Ver.  7.  Did  I  commit  a  sin  .  .  .  abasing  ?  A  second 
reproach  was  based  on  the  fact  that  the  Apostle  had 
worked  for  his  living  with  his  own  hands.  In  i  Cor.  ch.  9, 
he  discusses  this  feature  of  his  relation  to  the  Corinthian 
Church  at  length,  and  while  he  states  the  rule:  "  Even  so 
did  the  Lord  ordain  that  they  which  proclaim  the  Gospel 
should  live  of  the  Gospel,"  he  gives  the  reason  why  he 
has  made  an  exception  to  the  rule  in  this  particular  case. 
He  acknowledges  that,  in  so  doing,  he  has  abased  himself, 
when  he  might  easily  have  insisted  on  his  rights  and  his 
dignity,  but,  was  this  to  be  charged  against  him  as  a  sin, 
with  the  great  example  of  Christ's  humiliation  before 
them?  That  ye  .  .  .exalted.  The  welfare  of  the  Corin- 
thians had  moved  him  to  act  as  he  did,  in  imitation  of 
Christ.  Was  not  tlie  humble,  self-denying  conduct  of 
St.  Paul  a  living  proof  of  his  own  sincerity  and  a  power- 
ful argument  by  example  against  the  foolish  pride  which 
evidently  was  one  of  the  Aveak  spots  of  Corinthian  life  ? 
To  exalt  them,  not  in  their  own  minds,  but  in  Christ,  was 
St.  Paul's  great  object,  and  this  determined  his  course  of 
action.  Because  I  preached  .  .  .  gospel  .  .  .  for  ought. 
Without  the  remuneration  to  which  he  was  justly  en- 
titled. It  is  better  to  render  the  word  "  dorcan  "  accord- 
ing to  its  original  meaning;  "as  a  gift  or  present,"  instead 
of  "  for  nought."  There  is  a  marked  difference  between 
the  two  English  terms.  St.  Paul  makes  them  a  present 
of  the  Gospel,  so  far  as  his  work  is  concerned.  For  good 
reasons,  wise  and  truly  pastoral,  he  waives   all  claims  of 


XI.  8,  9-]  CIRCUMSTANCES  ALTER  CASES.  297 

his  own,  and  asks  no  compensation.  The  Gospel  itself 
is  not  a  matter  of  price,  but  far  beyond  all  valuation.  It 
cannot  be  purchased,  nor  can  it  be  sold  ;  but  the  laborer, 
who  is  worthy  of  his  hire,  can  bestow  his  work  as  a  free 
gift,  provided  the  glory  of  God  and  the  good  of  souls 
point  to  this  as  the  best  course.  Here  too,  the  exception 
only  proves  the  rule,  as  the  next  verse  shows. 

Ver.  8.  I  robbed  other  churches.  Comparing  himself  to 
a  soldier  (see  i  Cor.  9  :  7),  St.  Paul  speaks  of  the  wages 
which  he  took  from  other  churches  as  spoils  or  booty. 
The  word  "  robbed  "  is  too  strong  and  apt  to  lead  to  a 
misconception ;  it  must  be  interpreted  in  the  light  of  the 
contrast  in  the  conduct  of  the  Apostle  toward  the  Corin- 
thian Church  over  against  other  churches.  He  took  away 
from  the  latter,  most  likely  those  of  Macedonia,  in  order 
to  give  to  the  Corinthians.  He  applied  the  wages  re- 
ceived from  others,  which  by  comparison  he  views  as  a 
deprivation,  in  order  to  supplement  the  scanty  income 
derived  from  his  handicraft.  Minister  unto  you.  Be- 
coming all  things  to  all  men  that  he  might  by  all  means 
win  some,  St.  Paul  abases  himself  and  uses  the  wages 
taken  from  other  churches  to  promote  his  ministry  at 
Corinth.  Everywhere  the  ministry  is  essentially  the 
same,  but  circumstances  and  conditions  vary.  Corinth 
must  know  itself,  before  it  can  appreciate  the  ministry  of 
St.  Paul. 

Ver.  9.  In  want.  A  simple  statement  of  the  fact  that 
he  was  in  want,  without  entering  into  details.  The  in- 
come derived  from  his  handicraft  was  evidently  limited, 
and  probably  so  because  the  Apostle  could  not,  under  the 
circumstances,  devote  his  whole  time  to  the  work  of 
providing  for  his  subsistence.  He  may,  besides,  have  felt 
himself  bound  to  render  assistance  to  others  who  where 
more  needy  than  himself.     That  he  felt  the  pressure  of 


298  //•   CORINTHIANS.  [xi.  10. 

poverty  is  apparent  ;  yet  he  is  unwilling  to  change  his 
course.  I  was  not  a  burden.  Not  a  single  individual 
was  called  upon  to  take  the  burden  from  St.  Paul.  A 
burden  is  a  burden  even  if  cheerfully  borne.  The  verb, 
Katanarkao,  to  be  a  burden,  is  a  rare  form  in  the  original, 
not  found  elsewhere  in  the  New  Testament,  and  not  at  all 
in  the  Septuagint.  Hippocrates  is  the  only  Greek  author 
who  makes  use  of  it.  The  root  means  to  benumb,  whence 
the  word  narcotic ;  then  in  the  compound  to  benumb 
thoroughly,  to  produce  torpor,  to  drain  of  vitality,  to 
exhaust.  How  sensitive  the  Apostle  was  in  regard  to 
this  point  appears  clearly  from  the  force  of  the  verb. 
For  the  brethren  .  .  .  from  Macedonia,  supplied  .  .  . 
want.  The  names  of  the  brethren  are  not  mentioned. 
On  the  strength  of  Acts  18:  5,  it  has  been  conjectured 
that  Silas  and  Timothy  are  meant.  Very  different  feel- 
ings move  the  Apostle  in  this  case.  He  does  not  object 
in  the  slightest  degree  to  accepting  aid  from  these 
brethren.  The  reason  for  this  is  no  doubt  to  be  sought 
in  the  difference  of  circumstances,  his  judgment  being 
based  on  the  comparative  view  of  the  factors  which 
entered  into  the  situation.  And  in  everything  .  .  .  from 
being  burdensome.  No  burden  of  any  kind  is  laid  on  the 
Corinthians  for  the  personal  benefit  of  St.  Paul.  The 
word  **  burdensome"  means  that  which  produces  pressure 
by  weight,  and  thus  becomes  a  burden.  Under  the  fire 
of  hostile  criticism,  the  power  of  self-restraint  and  self- 
denial  manifested  by  St.  Paul  challenges  our  admiration. 
And  so  will  I  keep  myself.  He  has  kept  himself,  he  has 
guarded  himself,  kept  a  close  watch  on  himself  in  this 
regard,  and  he  proposes  to  be,  consistent  in  the  future. 
Hence  his  resolve,  his  consecrated  will-power,  which  is  to 
be  measured  by  the  past. 

Ver.  10.  As  the  truth  of  Christ  is  in  me.     What  I  now 


XI.  II,  12.]  THE  TRUTH  IN  CHRIST.  299 

say  is  the  truth  in  Christ,  (Comp.  Rom.  9:1.)  I  say 
the  truth  in  Christ,  I  Ho  not.  This  is  not  an  oath,  but  a 
solemn  assurance  having  reference  to  the  resolve,  "  and 
so  will  I  keep  myself"  (ver.  9).  It  is  significant,  as  in- 
dicating the  earnestness  with  which  the  whole  subject  is 
viewed  by  the  Apostle.  The  interests  of  Christ's  kingdom 
are  at  stake,  and  the  truth  of  Christ  is  the  foundation  of 
his  resolve.  No  man  shall  stop.  Literally,  this  glorying 
shall  not  be  stopped  as  concerns  me.  Nothing  on  my 
part  shall  be  a  hindrance,  a  hedge  to  hem  in  and  thus 
obstruct  the  course  of  this  particular  boast.  If,  as  seems 
likely,  the  figure  is  essentially  the  same  as  in  Rom.  3  :  19 
and  Heb.  1 1  :  n,  the  word  glorying  is  personified,  although 
the  word  mouth  is  not  expressed.  The  mouth  of  this 
glorying  will  not  be  stopped,  because  it  speaks  the  truth 
in  Christ.  It  will  not  be  stopped  in  the  regions  of  Achaia, 
where  the  necessity  for  it  exists,  and  where  its  influence 
wiil  make  itself  felt. 

Ver.  II.  Wherefore?  Is  there  any  question  concern- 
ing my  motive  ?  Does  any  one  among  you  think  that  I 
love  you  less  than  I  love  the  Christians  of  Macedonia? 
That  does  not  enter  into  the  consideration  at  all.  But, 
if  you  should  entertain  such  an  idea,  I  can  safely  appeal 
to  God,  who  knows  my  heart,  and  who  knows  the  love  I 
bear  for  you.  This  very  love  lies  at  the  root  of  my  pres- 
ent action. 

Ver.  12.  But  what  I  do.  Better  and  literally,  but  what 
I  do  and  will  do.  Here  the  course  hitherto  pursued  by 
the  Apostle  is  actually  expressed  in  the  present,  what  I 
do:  the  line  of  conduct  up  to  the  present.  This  same 
course  is  to  be  continued  by  him,  and  he  now  proceeds  to 
specify  the  reason.  That  I  may  cut  off  occasion.  The 
adversaries  of  St.  Paul  were  on  the  watch  for  an  occasion, 
Greek  apliornie,  i.  e.  some  point  of  vantage   from  which 


300  //.  CORINTHIANS.  [xi.  13. 

they  could  make  an  attack.  They  would  have  availed 
themselves  of  any  opportunity,  but  they  were  watching 
this  particular  point,  thinking  that  St.  Paul  might  show 
weakness  in  this  respect,  for  they  were  studying  the  situa- 
tion ;  with  a  different  motive,  however.  In  the  first  use 
of  the  word  "  occasion,"  we  have  the  definite  article ;  it  is 
"  the  occasion,"  the  desired  occasion,  which  the  Apostle 
is  determined  to  cut  off.  He  grasps  the  situation  and 
knows  tlie  men  with  whom  he  is  dealing.  That  wherein 
they  glory  ...  as  we.  There  is  so  close  a  connection 
between  this  statement  and  the  preceding  one  as  to  force 
one's  mind  to  the  conclusion  that  the  matter  wherein  the 
opponents  of  St.  Paul  gloried  was  the  very  point  in  which 
they  were  seeking  an  occasion  to  show  selfishness  on  his 
part.  They  sought  to  shine  as  unselfish  men,  and  the 
reason  why  St.  Paul  insists  on  serving  the  Corinthians 
gratuitously  is  to  be  found  in  the  conduct  of  his  op- 
ponents, who  were  endeavoring  to  prove  their  superiority 
in  this  respect.  No  doubt  their  pretended  unselfishness 
took  a  wider  range,  was  more  sweeping  in  its  assertion. 
St.  Paul  confines  himself  to  this  particular  point  where 
they  were  seeking  an  occasion,  and  is  resolved  that  "  they 
may  be  found  even  as  we."  "  The  comparison,  he  says, 
must  rest  on  other  grounds  "  (Plumptre),  and  this 
point  Meyer  seems  to  have  forgotten  in  his  argument 
against  gratuitous  service  on  the  part  of  St.  Paul's  op- 
ponents. 

Ver.  13.  For  such  men  are  false  apostles.  The  charge 
which  lies  at  the  foundation  of  this  entire  verse  is  that  of 
hypocrisy,  dissimulation.  Men  who  preached  another 
Jesus  and  proclaimed  a  different  Gospel  were  false  to  the 
Lord  and  His  truth,  and,  although  they  took  the  name  of 
Apostles,  unworthy  of  it.  Men  who  sought  to  destroy  the 
work  which  God  had  blessed  in  the  Church  at   Corinth 


XI.  14,  IS-]  THE  COUXTEKFEIT  OF  LIGHT.  301 

might  be  workers  indeed,  but  not  sincere  laborers  in  the 
vineyard  of  the  Lord.  They  did  not,  it  is  true,  make 
known  their  true  inwardness  ;  they  had  outwardly  under- 
gone a  change  of  form  ;  they  had  transformed  themselves 
in  imitation  of  Apostles  of  Christ.  But  the  change  was  a 
mere  change  of  form  like  the  putting  on  of  a  garment  to 
deceive  the  unwary. 

Ver.  14.  Satan  .  .  .  angel  of  light.  To  him  who  knows 
that  false  Christs  and  false  prophets  shall  arise  (Matt. 
24 :  24),  the  appearance  of  false  apostles  is  not  a  marvel. 
The  father  of  lies,  who  delights  in  counterfeiting  Christian- 
ity, sends  out  his  emissaries  to  undo,  if  possible,  the  great 
work  of  Christ's  Apostles.  Nay  more  ;  Satan  himself,  the 
head  and  front  of  the  kingdom  of  darkness,  in  whom  there 
is  no  light  at  all,  disguises  himself  as  an  angel  of  light. 
He  uses  the  words  of  light ;  he  tempts  men  by  holding 
out  the  promise  of  light  ;  he  offers  light  to  the  world,  but 
only  to  bring  greater  darkness.  If  the  prince  of  darkness, 
whose  very  nature  is  darkness,  can  so  mask  himself, 
what  may  we  not  expect  of  others  ?  We  need  not  here 
think  of  any  special  allusion.  When  Satan  assumes  a 
form  he  does  it  in  such  a  way  as  not  to  attract  attention 
to  his  real  character.  The  contrast  is  between  spiritual 
light  and  the  absence  of  it.  This  is  not  necessarily  a 
matter  of  material  light  in  personal  appearance,  but  rather 
of  actions,  words,  methods,  outward  deportment.  In  all 
these  arts  and  devices  Satan  is  a  master,  and  yet  men 
affect  to  ignore  him.     Not  so  St.  Paul  and  Luther. 

Ver,  15.  No  great  thing,  .  .  .  his  ministers  also  of 
righteousness.  There  is  nothing  remarkable  about  this 
conduct  on  the  part  of  Satan's  ministers.  On  the  contrary, 
it  is  just  what  one  would  expect  from  the  ministers  of  the 
arch-hypocrite.  All  his  ministers,  without  distinction  of 
position,  are  included.     If  they  can  figure  as  Apostles,  the 


302  II-  CORINTHIANS.  [xi.  15. 

danger  to  the  Church  is  increased,  because  of  their  greater 
influence.  The  evil  reaches  its  cHmax  when  the  garb  of 
righteousness  is  assumed  by  the  ministers  of  Satan. 
Righteousness  in  Christ  is  the  citadel  of  the  Church's  life. 
It  has  been  termed  the  eye  and  the  sun  of  the  kingdom 
of  God.  Against  it  the  arrows  and  darts  of  Satan  are 
directed,  more  than  against  anything  else.  How  efTect- 
uallyhis  ministers  can  carry  on  their  assaults,  by  appear- 
ing as  ministers  of  righteousness,  Satan  knows  only  too 
well.  St.  Paul  in  these  words  sounds  a  note  of  warning 
against  those  who  would  undermine  the  sure  foundation. 
Whose  end.  The  false  ministers  of  righteousness,  who  are 
engaged  in  pernicious  works,  can  only  carry  on  their  de- 
ceitful labors  for  a  while.  Judgment  awaits  them,  and 
this  will  be  according  to  their  works.  The  inference  is 
plain.  Destructive  works  are  followed  by  destruction. 
Their  career  and  their  end  will  be  in  harmony.  In  terse 
words  we  are  told  that  no  other  outcome  is  possible. 

(C.)  St.  PauVs  Manifold  Trials  and  Labors  (ch.  1 1 :  16-33). 

I  say  again,  Let  no  man  think  me  foolish ;  but  if  ye  do,  yet  as  foolish 
receive  me,  that  I  also  may  glory  a  little.  That  which  I  speak,  I  speak  not 
after  the  Lord,  but  as  in  foolishness,  in  this  confidence  of  glorying.  Seeing 
that  many  glory  after  the  flesh,  I  will  glory  also.  For  ye  bear  with  the 
foolish  gladly,  being  wise  yourselves.  For  ye  bear  with  a  man,  if  he  bringeth 
you  into  bondage,  if  he  devoureth  you,  if  he  taketh  you  captive,  if  he  exalteth 
himself,  if  he  smiteth  you  on  the  face.  I  speak  by  way  of  disparagement, 
as  though  we  had  been  weak.  Yet  whereinsoever  any  is  bold  (I  speak  in 
foolishness),  I  am  bold  also.  Are  they  Hebrews  ?  so  am  I.  Are  they  Lsrael- 
ites  ?  so  am  I.  Are  they  the  seed  of  Abraham  ?  so  am  L  Are  they  ministers 
of  Christ  ?  (T  speak  as  one  beside  himself)  T  more  ;  in  labours  more  abun- 
dantly, in  prisons  more  abundantly,  in  stripes  above  measure,  in  deaths  oft. 
Of  the  Jews  five  times  received  T  forty  stripes  save  one.  Thrice  was  I 
beaten  with  rods,  once  was  T  stoned,  thrice  I  suffered  shipwreck,  a  night  and 
a  day  have  I  been  in  the  deep;  /;/  journeyings  often,  irt  perils  of  rivers,  in 
perils  of  robbers,  iti  perils  from  my  countrymen,  in  perils  from  the  Gentiles, 


XI.  i6,  17.]  A  MIRROR  FOR  FOOLS.  303 

in  perils  in  the  city,  in  perils  in  the  wilderness,  in  perils  in  the  sea,  /;/  perils 
among  false  brethren  ;  in  labour  and  travail,  in  watchings  often,  in  hunger 
and  thirst,  in  fastings  often,  in  cold  and  nakedness.  Beside  those  things 
that  are  without,  there  is  that  which  presseth  upon  nie  daily,  anxiety  for  all 
the  churches.  Who  is  weak,  and  I  am  not  weak  ?  who  is  made  to  stumble, 
and  I  burn  not  ?  If  I  must  needs  glory,  I  will  glory  of  the  things  that  con- 
cern my  weakness.  The  God  and  Father  of  the  T.ord  Jesus,  he  who  is 
blessed  for  evermore,  knoweth  that  I  lie  not.  In  Damascus  the  governor 
under  Aretas  the  king  guarded  the  city  of  the  Damascenes,  in  order  to 
take  me  :  and  through  a  window  was  I  let  down  in  a  basket  by  the  wall, 
and  escaped  his  hands. 

Ver.  16.  Let  no  man  think.  Some  might  think  him 
fooHsh,  out  of  his  mind,  irrational,  because  of  his  utter- 
ances, considered  apart  from  his  motive.  (Comp.  vers,  i, 
2.)  He  does  not  like  the  idea  ;  he  would  rather  refrain 
from  making  these  statements ;  but  he  is  forced  to  it  in 
self-defence.  I  say  again,  i.  e.  for  the  third  time  he  begins 
the  thread  of  glorying,  (Comp.  ch.  10:  8  ;  11  :  i,  6.)  This 
time  it  is  carried  through.  But  if  ye  do,  yet.  But  if 
there  is  no  other  way,  if  you  cannot  divest  yourselves  of 
this  impression  that  I  am  foolish,  whereby  I  am  actually 
placing  myself  in  the  same  category  with  my  opponents, 
receive  me  nevertheless.  Do  not  close  yourself  up  against 
me,  but  attend  to  my  glorying.  Others  have  gloried  in 
themselves  ;  they  have  sought  to  destroy  what  I  have 
built.  Give  ear  now  to  a  little  glorying  on  my  part. 
Bear  in  mind  the  boasting  of  my  adversaries.  "  Thus  St. 
Paul  puts  on  the  fool's  cap  and  exhibits  himself  to  these 
dense  fools  as  a  mirror,  in  which  they  are  to  see  what 
sort  of  people  they  are.  This  means  to  use  folly  wisely 
for  the  benefit  and  improvement  of  one's  neighbor  and  for 
the  honor  of  the  Gospel,  so  that  even  folly  is  wisdom  to 
the  righteous,  even  as  all  things  are  pure  and  holy  to 
him  "  (Luther). 

Ver.  17.  Not  after  the  Lord.  Note  how  careful  and 
conscientious  the  Apostle  is  in  the  distinctions  which  he 


304  '  1^-  CORINTHIANS.  [xi.  17. 

makes  concerning  all  that  belongs  strictly  as  a  matter  of 
Divine  revelation  to  the  truth  in  Christ  Jesus.  He  draws 
the  line  between  his  own  private  opinion  and  the  com- 
mandment of  God  (i  Cor.  7  :  6,  10,  12).  He  distinguishes 
in  the  present  case  between  a  course  of  action,  which  he 
deems  to  be  proper  under  the  circumstances,  and  the 
direction  of  the  Lord.  He  has  no  direct  precept  of  the 
Lord  for  this  particular  way  of  defence.  He  wishes  it  to 
be  distinctly  understood  that  he  is  acting  as  a  man,  on 
his  own  responsibility.  On  the  other  hand,  while  he,  so 
to  say,  relieves  the  Lord  of  all  direct  responsibility  by 
way  of  command  and  takes  it  on  himself,  he  is  persuaded 
that  he  is  acting  wisely,  properly,  conscientiously,  and 
that  the  Lord  will  approve  his  motive,  and  will  guide 
him  in  the  matter,  else  he  would  have  refrained  from  it 
altogether.  Confidence  of  glorying.  Before  he  enters 
upon  the  details  of  the  glorying,  the  Apostle  again  refers 
to  it  as  though  it  were  foolishness,  which  it  would  indeed 
be,  apart  from  the  occasion  which  made  a  personal  refer- 
ence necessary.  Items  of  personal  experience,  such  as  he 
is  about  to  relate,  require  no  illumination  of  revelation. 
The  truth  which  is  necessary  unto  salvation  can  only  be 
obtained  by  revelation,  and  yet  these  personal  experi- 
ences are  intimately  associated  with  both  revelation  and 
inspiration.  St.  Paul  is  not  conscious  of  the  inspiration 
of  this  glorying.  But  who  would  miss  it,  or  willingly 
drop  it  from  the  record?  The  experience  of  the  Apostle 
is  only  incidental  ;  it  is  certainly  not  fundamental :  no 
personal  experience  is  fundamental  but  that  of  the  Son 
of  God.  Nevertheless  all  Apostolic  experience  is  im- 
portant, illustrative,  helpful  in  various  ways,  and  there- 
fore valuable.  It  is  a  part  of  the  record,  and  the  whole 
of  this  verse  is  a  powerful  argument  in  favor  of  the  in- 
spiration of  the  Word  of  God.     Apart  from  the  Lord, 


XI.  i8,  19.]  SARCASM  NEEDED  IN  REPROOF.  305 

St.  Paul's  experience  would  amount  to  nothing  ;  of  one 
thing  he  is  conscious,  namely,  of  "  this  confidence  of 
glorying,"  i.  e.  of  its  substance,  hypostasis,  its  substan- 
tiality, or,  in  other  words,  its  foundation  ;  he  is  conscious 
that  his  glorying  is  well-founded. 

Ver.  18.  Many  glory  after  the  flesh,  .  .  .  also.  The 
natural  man  always  glories  after  the  flesh,  and  not  after 
the  Spirit,  but  the  many  in  this  case  are  men  who  claim 
to  be  Christians,  even  Christian  teachers  and  apostles. 
These  must  be  met  in  a  similar  way,  so  that  for  the 
moment  it  may  appear  as  though  the  Apostle  were  also 
glorying  after  the  flesh.  On  the  surface  it  might  seem 
as  though  the  contest  were  being  waged  on  equal  terms, 
boasters  on  both  sides,  as  to  who  w^as  to  be  regarded  the 
greatest  after  the  flesh.  Into  this  arena  the  Apostle  en- 
ters with  inward  repugnance  :  he  would  rather  not  speak 
of  himself,  but  of  his  Lord  ;  yet  necessity  being  upon 
him,  he  takes  up  the  gauntlet  for  the  sake  of  the  cause. 
The  Christian  Church  of  all  ages  has  been  the  gainer, 
and  has  rejoiced  in  the  glorious  recital  of  Christ's  work 
through  His  servant. 

Ver.  19.  For  ye  bear  .  .  .  foolish  gladly,  being  wise. 
Occasionally,  as  in  i  Cor.  4  :  8-10,  the  Apostolic  language 
of  reproof  takes  on  a  keen  edge  of  irony,  which  in  this 
verse  is  sharpened  into  sarcasm.  The  Corinthians  had 
proved  that  they  not  only  were  able  to  tolerate  the  fool- 
ish, else  they  would  not  have  endured  the  pretensions  of 
the  false  apostles  ;  they  went  a  step  farther,  however, 
and  did  it  gladly,  enjoyed  the  imposition.  They  would 
not  have  acted  thus,  if  they  had  realized  how  foolish 
their  conduct  really  was  ;  persuaded  as  they  were,  how- 
ever, of  their  own  wisdom,  mental  soundness,  ability  to 
discern,  they  had  promoted  the  work  of  the  foolish.  Why 
should  they  not  bear  with  St.  Paul  ?  The  world  has 
20 


3o6  //•  CORINTHIANS.  [xi.  20. 

always  been  gladly  tolerant  of  fools,  because  of  its  con- 
ceit of  wisdom  ;  but  St.  Paul's  foolishness  is  of  a  different 
order  ;  its  object  is  to  make  men  wise  unto  salvation, 

Ver.  20.  For  ye  bear  with  a  man,  .  .  .  into  bondage. 
The  particulars  which  illustrate  the  spirit  of  toleration 
(ver.  19)  give  us  an  idea  of  what  the  Corinthians  Avere 
willing  to  endure.  St.  Paul  had  shown  himself  to  be 
true  servant  of  the  Lord  in  the  Church  :  those  men,  on 
the  contrary,  lorded  it  over  the  Church.  How  far  this 
was  carried  becomes  apparent  from  the  following  words, 
which  prove  that  it  was  a  veritable  enslavement,  not  sim- 
ply hierarchical  in  the  imposition  of  oppressive  laws,  in  a 
Judaistic  sense,  but  despotic  and  tyrannical.  If  he  de= 
voureth  .  .  .  captive.  The  first  verb  is  used  by  the 
Lord  in  reference  to  the  conduct  of  the  Pharisees  (Matt. 
23  :  13),  in  the  devouring  of  widows'  houses.  Avarice 
marked  the  course  of  the  false  teachers  at  Corinth,  not- 
withstanding their  pretended  unselfishness  in  the  refusal 
of  compensation  for  their  services.  In  other  respects 
they  got  men  into  their  power,  took  them  captive,  liter- 
ally took  them,  captured  them  as  a  huntsman  takes  his 
game.  This  probably  refers  to  moral  enslavement  by 
means  of  diabolical  arts.  Exalteth  himself,  .  .  .  smiteth 
you.  Self-exaltation  would  seem  to  be  implied  in  the 
tyrannical  methods  of  oppression,  but  these  might  be 
conducted  with  cunning  and  artful  concealment.  Here 
the  conduct  is  open,  a  pride  of  bearing,  which  insists  on 
superiority  over  others.  The  climax  is  reached  in  the 
submission  to  the  indignity  of  being  smitten  on  the  face, 
which  was  of  frequent  occiyrence  among  the  Jews  (Acts 
23  :  2),  yet  considered  outrageous  treatment.  To  all  this 
the  Corinthians  tamely  submitted.  Luther  explains  the 
fact  of  submission  as  a  righteous  judgment  of  God,  which 
makes  men  give  a  thousandfold  greater  honor  to   the 


XI.  21-23-]  TWiE"  SEED  OF  ABRAHAM.  307 

messengers  of  the  devil,  and  to  do  all  they  demand  and 
suffer  everything  they  impose. 

Ver.  21.  I  speak,  ...  as  though  we   had  been  weak. 

If  the  conduct  of  the  false  apostles  is  an  indication  of  real 
power  then  we  have  been  weak.  There  is  no  use  of  en- 
deavoring a  comparison,  our  strength  does  not  lie  in  such 
domineering  over  others.  Speaking  ironically,  in  order  to 
bring  out  the  point,  the  Apostle  says  that  he  feels  him- 
self put  to  shame,  dishonored,  Kata  ativiiaii,  if  his  conduct 
is  to  be  compared  with  that  of  his  opponents,  the  latter 
being  the  standard.  He  is  indeed  incapable  of  such  ex- 
hibitions of  power.  Yet  wherein  any  ...  I  am  bold 
also.  But  when  it  comes  to  the  question  of  real  bold- 
ness, any  real  ground  for  boldness,  any  just  claim  to  legit- 
imate authority,  then  the  Apostle  is  bold  also,  albeit  he 
would  rather  not  enter  into  a  comparative  examination 
of  the  claims  on  both  sides,  which  he  terms  speaking  in 
foolishness. 

Ver.  22.  Are  they  Hebrews  ?  .  .  .  These  three  ques- 
tions must  have  arisen  from  some  phase  of  the  boasting 
indulged  in  by  the  opponents  of  St.  Paul  in  order  to  dis- 
parage him.  They  deal  with  leading  characteristics  of 
the  chosen  people.  All  the  Apostles  of  our  Lord  were 
Hebrews.  St.  Paul  takes  up  the  essential  features  of  the 
relation  ;  the  Hebrew  nationality,  the  covenant  as  devel- 
oped in  the  theocratic  institutions  of  the  people  of  Israel, 
the  promise  as  given  to  Abraham  and  his  seed.  Of  all 
St.  Paul  can  boast  as  well  as  they.     He  is  their  equal. 

Ver.  23.  Are  they  ministers  of  Christ?  I  more.  A 
different  tone  marks  the  language  of  St.  Paul  as  he  reaches 
this  higher  sphere.  In  regard  to  his  claims  as  an  Israelite, 
he  is  quite  content  with  the  expression  of  a  simple  "So 
am  I."  As  a  minister  of  Christ,  he  speaks  as  one  beside 
himself, /rtr^r/>//r^;/t?//,  as  one  who  is  mad.     Up  to  this 


3o8  //•  CORINTHIANS.  [xi.  24. 

time  he  has  spoken  in  foolishness.  Now,  on  higher 
ground,  his  relation  as  a  minister  of  Christ  being  so 
strongly  asserted,  he  will  be  called  a  madman.  Are  they 
ministers  of  Christ  ?  No.  But  if  they  are  ministers  of 
Christ,  I  am  more.  Comparing  his  ministry  and  theirs, 
his  goes  beyond  theirs,  is  higher  than  theirs.  The  word 
hyper  must  be  interpreted  in  the  light  of  what  follows, 
the  scope  and  quality  of  St.  Paul's  diakonia,  his  actual 
service.  In  labours.  As  he  said  of  himself  as  the  least  of 
the  Apostles :  "  I  labored  more  abundantly  than  they  all  " 
(i  Cor.  15  :  10).  His  work  stands  out  in  such  bold  relief ; 
its  magnitude,  as  seen  in  the  territory  covered,  and  the 
exceptional  results  achieved,  is  so  striking,  and  the  meagre 
sketch  of  his  exertions  as  given  in  the  Acts  of  the  Apostles 
so  telling,  as  to  impress  us  with  the  mighty  force  of  this 
brief  expression.  In  prisons.  Only  a  few  of  these  im- 
prisonments have  been  recorded.  The  remark  of  Clement 
includes  the  later  ones  in  Jerusalem,  Csesarea,  Rome.  As 
there  is  but  one  imprisonment  mentioned  in  the  Acts  up 
to  the  time  of  the  writing  of  this  Epistle,  the  terse  con- 
clusion of  Chrysostom  is  doubtless  in  place  :  "  What  is 
left  out  is  more  than  is  enumerated."  In  stripes  ...  In 
deaths.  Pain  and  death  are  here  placed  side  by  side. 
Excessive  stripes  and  frequent  deaths.  Bodily  suffering 
and  agony  of  soul,  endured  again  and  again,  open  up  to 
our  minds  the  depths  of  misery  and  extremes  of  exhaus- 
tion. 

Ver.  24.  Of  the  Jews  five  times.  From  his  kinsmen 
according  to  the  flesh,  whom  he  loved  (Rom.  9:  1-3),  he 
received  the  punishment  prescribed  in  Deut.  25  :  3  for  the 
wicked  man.  Forty  stripes  was  the  limit  which,  accord- 
ing to  the  statute,  could  not  be  exceeded,  and  this  ac- 
counts for  the  practice  of  stopping  short  at  one  less  than 
forty.     This    is  the  explanation  given  by   Maimonides. 


XI.  35]  OUT  OF  THE  DEPTHS.  309 

Men  in  some  cases  died  under  the  infliction.  The  breast 
and  the  two  shoulders  each  received  thirteen  of  the  lashes, 
which  were  laid  on  by  means  of  a  leather  scourge  com- 
posed of  three  knotted  thongs.  No  wonder  that  St.  Paul's 
memory  serves  him  so  well  in  all  these  details.  Five 
times  was  he  called  on  to  face  death  in  this  way. 

Ver.  25.  Thrice  with  rods.  Sufferings  among  the  Gen- 
tiles are  now  added  to  the  list.  One  of  these  scourgings 
is  recorded  as  having  taken  place  at  Philippi  (Acts  16 :  22). 
From  this  servile  punishment,  which  was  inflicted  by  the 
Romans  on  those  who  were  not  Roman  citizens,  St.  Paul 
could  plead  exemption.  He  did  this  at  Jerusalem  (Acts 
22  :  25),  and  his  plea  was  heard.  In  these  three  instances 
he  either  would  not  or  could  not  avail  himself  of  it.  Once 
was  I  stoned.  Of  this  solitary  instance,  which  occurred 
at  Lystra,  we  are  informed  in  Acts  14:  19.  The  words, 
"  supposing  that  he  was  dead,"  tell  their  own  story.  One 
such  trial  was  sufificient.  Thrice  .  .  .  shipwreck.  All 
these  perils  from  shipwreck  occurred  before  the  one  related 
in  Acts  ch.  27.  A  night  and  a  day  .  .  .  in  the  deep.  This 
experience  finds  its  most  natural  explanation  in  connec- 
tion with  one  of  the  shipwrecks  mentioned  above.  A 
similar  experience  to  the  one  in  Acts  27  :  44,  when  those 
on  the  ship  were  saved  by  clinging  to  planks  or  other 
things  from  the  ship,  is  most  likely  to  be  meant.  Other 
views,  e.  g..  that  bythos,  the  Greek  word  translated 
"  deep,"  means  a  dungeon,  like  that  into  which  Jeremiah 
was  cast  (Jerem.  38  :  6).  According  to  Bede,  who  relates 
it  on  the  authority  of  Theodore  of  Tarsus,  there  was  such 
a  dungeon,  called  bythos,  in  his  time  at  Cyzikus.  But 
the  very  phrase  "  in  prisons  more  abundantly,"  is  against 
this  view.  Others,  again,  such  as  Lyra,  Estius,  and  Calov, 
claim  that  St.  Paul  was  miraculously  preserved,  during 
the    nychthemeron,  the  twenty-four  hours,  spent   in  the 


3IO  //•  CORINTHIANS.  [xi.  26,  27. 

deep,  for  which  assumption  there  is  no  ground  in  the 
text. 

Ver.  26.  In  journeyings  often.  Not  in  journeyings, 
which  were  often  dangerous,  but  in  many,  frequent  jour- 
neys, of  which  there  is  abundant  evidence  in  the  Acts. 
In  perils  of  rivers.  The  fact  that  bridges  were  few  in 
number,  and  that  streams  were  sometimes  swollen  so  as 
to  make  them  unfordable,  indicates  the  danger  to  which 
travellers  were  exposed  in  endeavoring  to  cross  them. 
Of  robbers.  By  whom  travel  was  made  unsafe  in  the 
countries  of  the  East,  traversed  by  the  Apostle,  an  evil 
which  has  continued  to  the  present  day.  See  the  parable 
of  the  Good  Samaritan.  From  my  countrymen.  Liter- 
ally, on  the  part  of  race,  i.  e.  coming  from  his  own  race; 
perils  which  were  heightened  because  he  was  a  Jew. 
From  the  Gentiles.  As,  for  instance,  at  Philippi  (Acts 
16  :  20),  and  at  Ephesus  (Acts  19  :  23).  In  the  city  .  .  . 
wilderness  .  .  .  sea.  The  Apostle  is  hardly  repeating 
himself.  Robbers  do  not  present  the  only  perils  en- 
countered in  the  desert :  wild  animals,  hunger,  and  thirst 
are  other  forms  of  danger.  So  also  in  the  sea,  pirates  as 
well  as  shipwreck  are  a  menace  to  safety.  The  city, 
with  its  multitudinous  perils,  certainly  forms  no  excep- 
tion. Among  false  brethren.  Last,  but  not  least,  and 
doubtless  the  most  painful  of  all  these  perils.  Men  who 
are  false  to  Christ,  under  the  cover  of  His  name  :  what 
may  not  be  expected  of  them  ?  The  perils  with  which 
they  threatened  the  Apostle  were  more  satanic  than  all 
the  rest.     They  clearly  mark  the  climax  of  peril. 

Ver.  27.  In  labour  and  travail.  (Comp.  2  Thess.  3  :  8.) 
Labor,  i.  e.  the  weariness  resulting  from  exertion  ;  travail, 
the  exertion  itself.  Ready  to  do  double  work,  as  shown 
by  the  above  expressions,  the  Apostle  was  one  of  those 
men  who  did    not  spare  himself.     In  watchings  often. 


X 1 .  2 8,  29-]  DA IL  Y  PRESSURE.  3 1 1 

Depriving  himself  of  needed  rest,  liis  work  did  not  end 
with  the  setting  of  the  sun.  (See  Acts  20  :  31.)  Added 
to  this  nights  spent  altogether  without  sleep,  which  is  the 
literal  force  of  watchings,  sleeplessnesses.  In  hunger  and 
thirst.  Privations  which  he  was  obliged  to  endure  amid 
the  vicissitudes  of  travel,  willingly  endured  in  the  service 
of  Christ.  In  fastings  often.  Voluntary  abstinence 
from  food  when  he  felt  such  discipline  to  be  necessary  to 
keep  under  the  body,  and  as  a  preparation  for  important 
work,  (See  Acts  13:2,  3.)  In  cold  and  nakedness.  To 
which  he  was  exposed  by  the  life  of  poverty  which  he 
had  chosen,  especially  during  his  frequent  journeys. 

Ver.  28.  Beside  those  .  .  .  without.  Those  things 
are  not  the  external  trials  of  which  the  Apostle  has  just 
been  speaking,  a  view  which  has  found  supporters,  but 
additional  matters  which  have  been  left  out  of  the  enum- 
eration (Chrvsostom).  Presseth  .  .  .  daily.  A  pres- 
sure which  came  upon  him  and  claimed  his  attention, 
halted  him,  cpistasis  (not  a  rush,  onset,  episnstasis),  so 
that  he  was  under  constant,  daily  pressure,  without  inter- 
mission, as  compared  with  the  trials  which  came  "  often." 
Anxiety  .  .  .  churches.  These  were  all  on  his  mind, 
and  he  constantly  felt  the  pressure.  His  heart  embraced 
all  the  churches,  and  he  puts  it  in  such  a  way  that  there 
is  no  reason  for  limiting  his  anxiety  to  the  Pauline 
churches. 

Ver.  29.  Who  is  weak  ?  A  few  instances  of  his  solic- 
itude for  all  the  churches  illustrate  it  by  its  application 
which  descends  to  the  individual  members.  The  weak 
need  his  sympathy,  and  not  one  is  excluded  from  it. 
Conscious  of  his  own  weakness,  he  enters  into  the  weak- 
ness of  others,  and  it  becomes  his  own.  Who  .  .  . 
stumble  ...  I  burn  not.  When  he  sees  a  Christian 
stumble,  by  offences  from  without,  he  burns,  his  heart  is 


312  //.  CORINTHIANS.  [\i.  30-32. 

aflame  with  woe,  with  burning  shame,  as  though  he  him- 
self had  fallen.  The  context  decides  the  precise  charac- 
ter of  the  emotion  denoted  by  the  verb  to  burn.  (Comp. 
I  Cor.  7  :  9.) 

Ver.  30.  If  I  must  needs  glory.  If  it  is  necessary  to 
boast,  I  do  so  with  reluctance :  others  force  me  to  it. 
They  have  gloried  of  their  strength.  I  will  glory  .  .  . 
weakness.  Strange  boasting!  Who  would  think  of 
boasting  of  that  which  belongs  to  weakness  ?  The  natural 
man  hides  his  weakness  from  others.  Not  so  the  great 
Apostle.  His  words  describe  the  quality  of  his  boasting. 
It  is  not  the  pride  of  one  who  boasts  to  magnify  himself. 

Ver.  31.  The  Qod  and  Father.  The  God,  whom  we 
know  to  be  our  God,  because  His  is  the  Father  of  the 
Lord  Jesus.  To  Him  the  thoughts  of  the  Apostle  turn. 
In  his  boast  of  weakness  he  has  the  Almighty  God  before 
his  mind.  Him  he  praises.  In  what  he  is  about  to  say, 
he  is  conscious  that  not  a  word  will  detract  from  the 
glory  of  the  ever  blessed  One.  Knoweth  ...  lie  not. 
A  solemn  assurance,  an  appeal  of  his  conscience  to  God, 
as  his  witness  to  the  truth  of  what  he  is  about  to  utter. 
He  places  himself  on  record,  in  the  most  solemn  man- 
ner, well  knowing  the  importance  of  his  testimony  con- 
cerning these  great  facts  of  his  Christian  experience  for 
all  ages  to  come,  as  a  man  who  speaks  the  truth  before 
God. 

Ver.  32.  In  Damascus,  the  governor  ...  in  order  to 
take  me.  The  Apostle's  mind  reverts  to  the  earliest 
part  of  his  Christian  career.  Its  importance  will  enable 
us  to  understand  this  brief  allusion  to  the  event.  In 
Damascus,  the  ethnarch,governor  or  prefect  under  Aretas, 
the  Arabian  king,  to  whom  the  city  was  temporarily 
subject,  and  who  was  the  father  of  the  first  wife  of  Herod 
Antipas, — guarded    the   gates.     There   was   evidently  a 


XI.  3J]  A  SIGNIFICANT  DELIVERANCE.  313 

collusion  between  the  governor  and  the  Jews,  who,  ac- 
cording to  Acts  9  :  24,  watched  the  gates.  The  Jews 
were  either  authorized  to  guard  the  gates,  or  the  governor 
appointed  a  guard  at  their  instigation. 

Ver.  33.  And  through  a  window.  The  deliverance 
from  the  prison  at  Philippi  through  an  earthquake  would 
have  seemed  more  imposing  as  an  illustration  of  direct 
Providential  help,  but  Theodoret  remarks :  "  He  shows 
the  greatness  of  the  danger  by  the  mode  of  his  flight." 
The  window  was  an  opening  high  up  in  the  city  wall,  and 
the  basket,  one  made  of  cords,  a  rope-work  hamper. 
(Comp.  Josh.  2:15;  I  Sam.  19  :  12.)  And  escaped.  This 
was  his  first  deliverance  from  enemies  who  hated  him 
because  he  had  become  a  Christian.  It  was  the  begin- 
ning  of  a  series.  It  had  a  special  significance  for  St.  Paul. 
It  was  uppermost  in  his  mind  as  associated  with  his  con- 
version to  Christ,  and  was  so  vividly  before  him  as  to 
lead  to  its  insertion  at  this  point  in  preference  to  all 
similar  experiences. 

(D.)    Visions  and  Revelations  of  the  Lord  {ch.  12  :  i-io). 

i-io.  I  must  needs  glory,  though  it  is  not  expedient;  but  I  will  come 
to  visions  and  revelations  of  the  Lord.  I  know  a  man  in  Christ,  fourteen 
years  ago  (whether  in  the  body,  I  know  not;  or  whether  out  of  the  body, 
I  know  not;  God  knoweth), such  a  one  caught  up  even  to  the  third  heaven. 
And  I  know  such  a  man  (whether  in  the  body,  or  apart  from  the  body,  I 
know  not  ;  God  knoweth),  how  that  he  was  caught  up  into  Paradise,  and 
heard  unspeakal^le  words,  which  it  is  not  lawful  for  a  man  to  utter.  On 
behalf  of  such  a  one  will  I  glory  :  but  on  mine  own  behalf  I  will  not  glory, 
save  in  my  weaknesses.  For  if  I  should  desire  to  glory,  I  shall  not  be 
foolish ;  for  I  shall  speak  the  truth :  but  I  forbear,  lest  any  man  should 
account  of  me  above  that  which  he  seeth  me  to  be,  or  heareth  from  me. 
And  by  reason  of  the  exceeding  greatness  of  the  revelations — wherefore, 
that  I  should  not  be  exalted  overmuch,  there  was  given  to  me  a  thorn  in 
the  flesh,  a  messenger  of  Satan  to  buffet  me,  that  I  should  not  be  exalted 
overmuch.     Concerning   this    thing  I    besought  the   Lord  thrice,    that   it 


314  n.  CORINTHIANS.  [xii.  i,  2. 

might  depart  from  me.  And  he  hath  said  unto  me,  My  grace  is  sufficient 
for  thee;  for  wj  power  is  made  perfect  in  weakness.  Most  gladly  there- 
fore will  I  rather  glory  in  my  weaknesses,  that  the  strength  of  Christ  may 
rest  upon  me.  Wherefore  I  take  pleasure  in  weaknesses,  in  injuries,  in 
necessities,  in  persecutions,  in  distresses,  for  Christ's  sake  :  for  when  I  am 
weak,  then  am  I  strong. 

Ver.  I.  Not  expedient.  (Comp.  ch.  ri  :  30.)  There  is 
no  doubt  about  the  necessity  of  glorying,  but  at  the  same 
time  the  Apostle  is  persuaded  that  it  is  not  expedient  for 
him,  that  he  Avill  derive  no  benefit  from  it.  He  is  never- 
theless ready  to  discharge  his  duty  to  others  even  though 
it  involve  a  personal  risk.  The  preferable  reading  in  the 
Greek  is  dci,  and  the  divergences  arose  from  the  seeming 
independence  of  the  two  clauses,  for  which,  however, 
there  is  no  real  ground.  Both  unmistakably,  in  view  of 
the  context,  apply  to  the  Apostle,  as  the  translation  cor- 
rectly interprets  the  verse.  Visions  and  revelations. 
How  reluctantly  the  subject  is  approached  can  be  seen 
from  the  simple  word  "  but."  St.  Paul  will  come,  if  he 
must  needs  glory,  to  extraordinary  manifestations  of  the 
Lord's  intercourse  with  His  servant.  Much  rather  would 
he  have  allowed  the  veil  of  privacy  to  remain  over  it  all. 
The  visions  and  revelations  are  the  Lord's ;  they  come 
from  the  Lord  as  they  belong  to  Him.  Vxsxows,  opt asiai, 
are  sights  not  vouchsafed  to  the  human  eye,  in  the  natural 
way  of  ordinary  seeing,  even  with  the  aid  of  the  most 
powerful  helps,  because  these  visions  which  the  Apostle 
saw  are  essentially  supernatural  in  their  character. 
(Comp.  Acts  9  :  4-6  ;  16  :  9  ;  18  :  9  ;  23  :  1 1  ;  27  :  23.)  Rev- 
elations which,  in  this  case,  were  communicated  by  means 
of  the  vision.  The  point  is  that  St.  Paul  was  exception- 
ally enlightened  by  the  Lord,  and  the  reason  is  found  in 
his  exceptional  call  and  mission,  and  this  fact  accounts  for 
his  reluctance  to  narrate  these  experiences. 

Ver.  2.  I  know  a  man  in  Christ.     He  knows  a  man,  a 


X 1 1 .  2.  ]  THE  THIRD  HE  A  VEN.  3 1 5 

human  being,  the  generic  word.  This  man  is  spoken  of 
as  a  real  being  having  a  body,  but  as  if  he  were  some  one 
else.  St.  Paul  speaks  of  himself  objectively,  a  man  in 
Christ,  so  completely  in  Christ,  that  his  own  individuality 
for  the  time  being  is  swallowed  up  by  the  power  of  Christ, 
who  controls  him  absolutely  in  this  unique  experience. 
Not  the  man,  but  Christ,  is  the  factor  in  this  case.  The 
man  is  in  Christ,  not  simply  as  a  Christian,  but  as  one 
possessed  by  Christ,  entirely  helpless  of  himself,  super- 
naturally  led  by  Christ.  Fourteen  years  had  elapsed 
since  the  event,  but  the  occurrence  is  vividly  present  to 
his  memory.  Taking  the  year  58  as  the  date  of  this 
Epistle,  the  event  belongs  in  point  of  time  to  the  stay  at 
Antioch,  or  to  the  end  of  the  stay  at  Tarsus.  For  four- 
teen years,  as  it  would  seem,  the  Apostle  had  guarded  it 
as  a  holy  secret,  between  his  Lord  and  himself.  It  is 
forced  from  him  now.  Whether  in  the  body,  I  know 
not.  The  state  of  ecstasy  is  marked  by  an  elevation  out 
of  and  superior  to  ordinary  mental  conditions.  The  body, 
for  the  time  being,  does  not,  indeed,  cease  to  exist,  but  is 
lost  to  the  consciousness  of  the  individual.  Whether  out 
of.  Whether  body  and  soul  participated  in  the  experience, 
or  simply  the  soul,  without  the  body,  he  knows  not.  He 
voluntarily  confesses  his  own  ignorance  of  certain  details 
of  the  event,  which  concern  his  own  state  at  the  time. 
God  knoweth.  The  whole  narrative  points  to  the  super- 
natural. God,  who  made  man  to  be  of  body  and  soul, 
has  exalted  him  above  the  limitations  of  the  body  in  His 
own  way,  which  is  known  to  Himself  alone.  Such  a  one 
caught  up  even  to  the  third  heaven.  Such  a  one,  i.  c. 
the  one  who  was  in  this  state  of  ecstasy.  Caught  up,  irre- 
sistibly, by  a  superior  power,which  removed  him  out  of  and 
beyond  the  conditions  of  earth.  Over  against  these  con- 
ditions we  have  the  sphere  which  is  above  and  beyond 


3i6  IT.   CORINTHIANS.  t>^ii- 3- 

them,  the  sphere  of  these  remarkable  visions  and  revela- 
tions, namely,  the  third  heaven.  Let  us  bear  in  mind 
the  relation  of  this  heaven  to  those  heavens  of  which  we 
can  and  do  have  some  knowledge  from  the  point  of  view 
of  this  earth.  What  is  meant  by  the  third  heaven  ?  We 
can  at  once  dismiss  the  rationalistic  interpretation  of  men 
like  Schoettgen,  that  it  is  only  a  figurative  expression  to 
express  the  nearness  in  which  St.  Paul's  spirit  found  itself 
to  God,  and  the  fanciful  notion  of  Calvin  and  Calovius, 
that  the  holy  number  three  stands  for  the  highest  and 
most  perfect  heaven.  Nor  does  the  Rabbinical  enumera- 
tion of  seven  heavens,  of  which  the  third  was  the  region 
of  the  clouds,  help  us  to  a  conclusion.  Taking  the  division 
of  the  visible  heavens  as  being  implied  in  the  dual  form 
of  the  Hebrew  word  for  heavens,  we  have  :  i.  The  region 
of  the  clouds,  and,  secondly,  the  region  of  the  stars  ;  or, 
I.  the  cloud-heaven,  and  second,  the  star-heaven,  and 
with  these  our  knowledge  by  sight  ends.  Beyond  these 
spheres  is  that  heaven  which  eye  hath  not  seen,  and  into 
which  the  Apostle  was  caught  up.  Into  the  inner  Sanctu- 
ary, the  Holy  of  holies,  the  Heaven  of  heavens,  he  was 
transported,  but  we  are  not  told  what  took  place  there, 
which  in  itself  points  to  the  experience  recorded  in  the 
following  verse. 

Ver.  3.  And  I  know.  He  knows  this  same  man  in 
Christ,  in  the  same  ecstatic  state.  He  has  a  clear  knowl- 
edge of  what  transpired,  but  not  of  how  it  took  place. 
The  manner  or  mode  transcends  his  faculty  of  knowl- 
edge, but  this  ignorance  of  the  mode  does  not,  as  Bengel 
rightly  observes,  take  away  the  knowledge  of  the  experi- 
ence itself.  The  repetition  contained  in  these  words 
has  led  some  to  the  conclusion  fhat  verses  2  and  3  are 
altogether  separate,  whereas,  repetition  in  St.  Paul's  lan- 
guage, far    from  being  mere  battology,  is  solemnly  cm- 


xii,  4-]  PARADISE  RESTORED.  317 

phatic,  and  calls  attention  to  some  particular  point.  The 
question  naturally  arises,  if  St.  Paul  mentions  the  third 
heaven  merely  as  "  a  break,  as  it  were  a  resting-point  of 
the  raptus  "  (Meyer),  why  is  it  mentioned  at  all  ?  There 
must  have  been  something  in  the  third  heaven  in  con- 
nection with  the  transport  ;  or  else,  the  mention  of  it 
would  seem  idle,  mere  battology.  The  explanation  both 
of  the  mention  of  the  third  heaven  and  the  repetition  at 
the  beginning  of  this  verse  is,  we  think,  furnished  in  the 
remainder  of  t^iis  verse. 

Ver.  4.  Paradise.  This  w^as  the  objective  point  of  the 
transport,  which,  with  the  experience  added,  really  ex- 
plains why  St.  Paul  was  caught  up  to  the  third  heaven. 
If  the  third  heaven  is  heaven  proper,  the  highest  heaven, 
and  any  other  view,  is  hardly  tenable  ;  then  Paradise  is 
not  a  higher  sphere  than  the  third  heaven,  but  belongs 
to  it  ;  and  this  view  not  only  accords  wath  all  that  4ias 
been  stated,  but  is  the  most  satisfactory  answer  to  the 
questions  that  here  present  themselves.  Much,  however, 
depends  on  our  conception  of  the  word  Paradise.  Why 
should  Paradise  be  the  objective  point,  the  great  point 
of  St.  Paul's  rapture  into  heaven  ?  Paradise  lost  to  earth 
is  the  figure  of  Paradise  restored  in  heaven.  Paradise  on 
earth  was  a  garden  of  delight,  the  home  of  man  in  his  in- 
nocence, set  apart  for  man  by  God.  Paradise  in  heaven 
is  the  blessed  abode  of  those  to  whom  it  is  given  to  eat 
of  the  tree  of  life  (Rev.  2  :  7.  Comp.  Irenaeus,  Adv. 
Hacr.  V.  5).  The  Apostle,  whose  work  was  of  such 
transcendent  importance  in  the  planting  of  the  Lord's 
Church  among  men  on  earth,  was  permitted  to  behold 
the  state  of  those  who  are  in  heaven,  in  bliss.  It  was  a 
wonderful  and  exalted  privilege  ;  it  could  not  fail  to  be 
helpful,  encouraging,  comforting  to  this  chosen  vessel  of 
the  Lord.     The  man  who  was  obliged  to  deal  with  the 


3i8  II.  CORINTHIANS.  [xir.  5. 

problems  and  difficulties  of  the  Church's  life  on  earth, 
upon  whom  the  burden  of  the  ccclcsia  prcssa,  the  Church 
in  its  earthly  tribulations,  bore  so  heavily,  was  brought 
face  to  face  with  the  realities  of  the  unseen  world,  where 
he  obtained  a  view  of  the  beatitude  of  the  Church  tri- 
umphant in  that  glory  to  which  he  bore  constant  testi- 
mony in  all  his  afflictions.  No  one  can  appreciate  the 
value  of  this  vision,  unless  he  takes  the  exceptional 
work  and  trials  of  the  Apostle  into  account  ;  if  we  add 
to  this  his  Christian  character,  we  may  be  aided  in  ob- 
taining a  clue  to  his  vision  of  Paradise.  Unspeakable 
words.  Words  which  may  not  be  spoken ;  words  not  in- 
tended for  utterance  on  earth.  Not,  however,  unspeak- 
able words,  in  the  sense  of  words  that  cannot  be  spoken, 
as  Luther  and  many  others  have  interpreted  the  passage. 
Nor  does  the  Apostle  give  a  hint  as  to  the  specific  import 
of  those  words.  The  great  revelations  were  intended  for 
him  alone,  and,  in  his  heart  they  were  to  be  enshrined. 
Their  utterance  was  reserved  for  heaven  ;  on  earth  they 
were  not  to  be  repeated.  Heaven's  language,  in  all  its 
fulness,  may  be  spoken  in  heaven  alone.  Transcendent 
words,  which  it  is  not  lawful  for  a  man  to  utter,  since,  as 
speech,  they  belong  to  the  glory  of  holy  heaven,  and  are 
withheld  from  the  vocabulary  of  a  sin-stained  earth. 

Ver.  5.  On  behalf  of  such  a  one.  One  who  could  not 
help  himself,  one  who  was  caught  up  and  transported  by 
a  higher  Power,  the  man  in  Christ,  who  was  not  in  pos- 
session of  himself,  the  man  of  the  ecstasy  ;  of  sucli  a  one 
he  will  glory.  But  on  mine  own  behalf.  Why  should 
he  glory  concerning  himself,  when  he  contributes  nothing 
to  his  exaltation  into  heaven,  when  the  whole  work  is  tlic 
Lord's,  to  whom  alone  the  glory  belongs.  The  instance 
itself,  the  vision,  is  proof  that  he  does  not  glory  concern- 
ing himself      Save  in  my  weaknesses.     It  is  the  same 


XII  6,7-]  GROUND  FOR  SUPER-EXALTATION.  319 

thought,  expressed  in  a  different  way ;  he  does  not  glory 
in  any  strong  points  of  his  own,  which  would  be  glorying 
on  his  own  behalf ;  he  glories  in  his  weak  points,  his 
weaknesses,  not  merely  his  weakness  in  general.  In  what 
is  a  sinner  to  glory  ?  Weakness  on  weakness  arises  be- 
fore him. 

Ver.  6.  For  if  I  should.  This  refers  to  the  future,  con- 
ditionally ;  if  he  should  wish  to  continue  the  strain  of 
glorying  which  he  has  begun,  he  would  not  be  speaking 
as  one  out  of  his  mind,  although  men  hearing  him  tell  of 
his  wonderful  vision,  might  think  he  was  aphroii,  i.  e.  de- 
mented, insane.  The  truth.  No  matter  how  men  may 
judge  ;  especially  those  who  hate  the  truth  and  who  are 
anxious  to  pervert  all  his  statements.  He  lays  no  stress 
on  their  opinions  and  utterances  ;  he  is  solely  concerned 
about  the  truth,  albeit  he  is  the  only  human  witness  to 
it,  and  men  must  take  him  at  his  word.  But  I  forbear. 
He  has  said  enough  more  than  he  cared  to  say  concern- 
ing his  own  experience,  which  might  unduly  exalt  him 
in  the  minds  of  those  who  only  think  of  it  as  a  special 
distinction  conferred  upon  him  in  preference  to  other 
Christians.  Lest  any  man  should  account  of  me.  St. 
Paul  guards  against  such  super-exaltation  of  his  own  per- 
sonality, which  would  involve  a  distinction  between  him 
and  other  Christians.  As  these  are  judged,  in  accounting 
of  them,  so  would  he  be  judged.  The  ordinary  sources 
of  evidence  are  to  determine  his  standing  among  them. 
No  supernatural  favors  are  to  be  placed  in  the  balance  to 
his  credit.  These  belong  to  a  different  sphere  and  have 
another  purpose  in  view.  They  have  reference  to  the 
cause  of  the  Gospel  ;  St.  Paul  as  an  individual  is  to  be 
judged  by  the  evidence  of  the  senses. 

Ver.  7.  Exceeding  greatness  of  the  revelations.  Ex- 
ceeding greatness,  Greek,  hyperbole,  i.  e.   tliq  transcend- 


320  Z-^-   CORINTHIANS.  [xii.  7. 

ent,  the  extraordinary,  nature  of  the  revelations.  The 
Apostle  is  speaking  of  the  pgssible  effect  of  these  re- 
markable revelations  on  his  own  character,  as  expressed 
in  the  next  clause.  The  construction  is  that  of  the  in- 
strumental dative,  by  reason  of,  i.  e.  by  or  through  the 
transcendence  of  the  revelations.  St.  Paul  is  well  aware 
of  the  danger.  Not  be  exalted  overmuch.  Self-exalta- 
tion :  this  was  the  danger.  The  middle  voice  implies  re- 
flective action  on  the  part  of  the  Apostle  ;  hence,  it  may 
be  rendered,  that  I  may  not  overestimate  myself,  or,  in 
other  words  fall  into  the  sin  of  spiritual  pride.  From  this 
danger  not  even  a  man  like  St.  Paul  was  exempt.  He 
had  warned  others  not  to  exalt  him  unduly  ;  he  also 
thinks  of  himself  and  states  how  he  is  preserved  from  the 
sin  of  self-exaltation.  A  thorn  in  the  flesh.  The  history 
of  the  interpretation  of  this  passage  reveals  a  comprehen- 
sive series  of  conjectures.  We  have  already  observed 
how  St.  Paul  occasionally  speaks  of  something  which  is 
clearly  specific  in  its  nature,  without  mentioning  the 
name.  In  this  instance  the  mystery  acquires  additional 
interest  from  the  personal  allusion.  Everything  that 
concerns  the  great  Apostle  as  an  individual  is  peculiarly 
interesting  to  us  as  Christians.  We  may  as  well,  how- 
ever, at  the  very  outset  of  our  reflections  on  this  passage, 
remark  with  Luther,  who  at  different  periods  indulged 
in  various  surmises  concerning  the  nature  of  the  "  thorn 
in  the  flesh  "  :  "I  do  not  know  what  it  was  "  (Walch,  22, 
1248).  Much  of  the  interpretation  has  been  subjective, 
"it  has  taken  a  psychological  turn.  Men  have  taken  their 
own  experiences  as  a  mirror  wherein  they  have  found  a 
reflection  of  the  supposed  experience  of  St.  Paul.  Early 
tradition,  that  of  the  Apostolic  Fathers,  Clement,  Ignatius, 
gives  us  no  clue.     Irenaeus  does  not  specify. 

At  a  later  period,  we  have  a  subjective  view,  which  de- 


XII.  7.]  THE  THORN  IN  THE  FLESH.  321 

pends  on  a  general  tendency,  and  which  may  be  termed 
the  Roman  Catholic  view,  advocated  by  Bellarmine, 
Estius,  Cornelius  a  Lapide,  and  in  a  less  gross  form  by 
Thomas  Aquinas.  A  false  estimate  of  what  is  meant  by 
chastity  was  followed  by  an  undue  emphasis  on  celibacy, 
and  a  one-sided  prominence  of  those  sins  of  the  flesh, 
which  come  under  the  caption  of  sexual  impurity.  The 
thorn  in  the  flesh  was  looked  upon  as  a  painful  strug- 
gle against  temptations  to  incontinence.  The  Church 
Fathers  do  not  incline  to  this  opinion,  which  is  of  all  the 
least  tenable,  and  is  refuted  by  the  Apostle's  own  state- 
ments (i  Cor.  7  :  7).  He  had  the  gift  of  chastity. 
Among  other  forms  of  spiritual  temptation  are  blasphe- 
mous thoughts  suggested  by  the  devil ;  again,  stings  of 
conscience  over  his  earlier  life  as  a  persecutor  ;  and  lastly, 
poignant  grief  over  the  attitude  of  his  own  kinsmen,  the 
children  of  Israel,  toward  the  Gospel,  a  view  which  is 
ably  advocated  by  Besser. 

Moreover,  we  have  the  theory  that  assaults  from  with- 
out, opposition  on  the  part  of  false  teachers,  which  were 
a  constant  menace  to  his  apostolic  work,  and  which 
troubled  him  greatly,  were  the  source  of  what  must,  ac- 
cording to  this  view,  have  been  a  purely  mental  infliction. 
Besides  Chrysostom  and  Theodoret,  Erasmus  and  Calvin 
incline  to  this  interpretation,  which  Chrysostom  with 
others  limit  to  one  pre-eminently  hostile  antagonist. 
Such  opposition,  however,  is  a  common  experience,  and 
must  be  expected  in  the  work  of  the  ministry.  There  is 
one  view  which  is  certainly  unique.  According  to  this 
it  is  the  assumption  that  there  must  have  been  some  de- 
fect of  character  in  St.  Paul  calculated  to  interefere  with 
his  success  as  a  minister  of  Jesus  Christ.  This  position  is 
taken  by  Lias,  who  argues  that  the  defect  was  an  in- 
firmity of  temper. 
21 


322  //.  CORINTHIANS.  [xii.  7. 

Lastly,  we  have  the  numerous  conjectures  concerning 
various  forms  of  bodily  affliction.  The  language  of  Ire- 
naeus  in  speaking  of  St.  Paul's  infirmity  as  a  proof  that  God 
does  not  despise  the  flesh  of  man,  as  the  heretics  sup- 
posed, seems  to  point  in  this  direction.  Tertullian  spec- 
ifies the  ailment  as  having  been  a  pain  in  the  ear  or 
head.  The  eyes,  too,  have  been  regarded  as  the  seat  of 
the  trouble,  the  afifliction  being  a  consequence  of  St. 
Paul's  blindness  at  Damascus.  Augustine  also  adopts 
the  theory  of  a  severe  bodily  affliction.  More  recent 
commentators  have  suggested  hypochondria,  epilepsy, 
neuralgia  of  the  head  and  inflammation  of  the  eyes.  From 
all  that  has  been  said,  it  is  apparent  that  no  specific  con- 
clusion as  to  the  precise  nature  of  the  affliction  is  within 
our  reach. 

All  the  light  we  can  obtain  must  come  from  the  text 
itself.  Hints  and  suggestions  are  there,  but  nothing 
definite.  St.  Paul  looks  upon  it  as  a  personal  matter,  and 
as  is  his  wont,  deals  with  it  in  a  general  way.  He  has 
been  lifted  up  to  dizzy  heights,  whether  in  the  body  or 
out  of  the  body,  he  knows  not  ;  now,  he  is  brought  down 
into  the  depth  ;  he  knows  that  he  has  a  body,  that  he  is 
in  the  body  ;  he  is  made  to  realize  the  fact  that  he  is  of 
the  earth,  earthy.  The  thorn  is  a  thorn  in  the  flesh,  and 
taking  the  context  as  a  whole,  the  flesh  would  seem  to 
mean  the  body.  Through  the  body  he  is  made  aware  of 
the  limitations  of  earth,  of  its  painful  limitations,  of  the 
lowest  form  of  its  limitations.  He  who  has  been  priv- 
ileged to  behold,  to  taste  the  glories  of  heaven,  is  made 
to  drink  of  earth's  cup,  in  and  by  the  body,  which  holds 
him  down  to  earth.  He  is  m-ade  to  feel  pain  by  the 
thorn  in  his  flesh,  the  skolops  en  sarki,  not  the  stake, 
which  is  the  classical  idea,  but  the  thorn,  which  belongs 
to  the   Septuagint   and   the  later  Greek.      It   is  a  single 


XII.  8,  9-]       NO  RELIEF  BUT  SUFFICIENT  GRACE.  323 

thorn,  not  a  crown  of  thorns,  so  that  we  may  well  think 
of  some  acute,  piercing  agony,  which  bore  down  into 
some  particular  part  of  his  body.  But  how  the  whole 
recital  reminds  us  of  the  physical  agony  of  our  Lord.  He 
is  buffeted  by  it ;  it  comes  upon  him  in  blows.  It  is  the 
messenger  of  Satan,  who  smites  him,  as  he  did  Job. 
These  are  the  lowest  depths  ;  hell  smites  him  through  his 
earthly  part — his  body.  Satan  is  permitted  to  send  his 
messenger  to  trouble  the  body  of  God's  servant,  in  order 
that  body  and  soul  may  remain  the  Lord's.  Realism  it 
is :  the  reality  of  heaven  and  hell  applied  to  earth. 
Who  can  fathom  the  mystery  ?  That  I  should  not  be 
exalted  overmuch.  There  are  no  doubts  in  St.  Paul's 
mind.  He  understands  the  situation  fully.  He  knows 
himself  the  danger  to  which  he  is  exposed  ;  he  knows 
what  the  Lord  means. 

Ver.  8.  I  besought  the  Lord  thrice.  Before  he  learned 
to  realize  that  his  affliction  was  a  necessary  trial  of  his 
faith,  he  besought  the  Lord,  whom  he  served,  three  times. 
Probably  at  each  time  the  attack  was  unusually  severe. 
St.  Paul  would  hardly  at  any  time  have  prayed  for  de- 
liverance from  an  ordinary  afifliction,  nor  from  one  which 
he  recognized  as  inseparable  from  his  calling  as  an  Apostle  ; 
the  latter  Avas  not  impressed  on  his  mind  until  the  Lord 
pointed  out  the  necessity  of  its  being  patiently  borne. 
Like  his  Lordin  Gethsemane,  he  prays  thrice  to  be  spared 
a  cup,  whose  remarkable  bitterness  may  be  judged  of  by 
this  succession  of  prayers.  To  the  first  two  appeals  there 
was  no  answer  of  any  kind. 

Ver.  9.  And  he  hath  said.  The  third  appeal  brought 
no  relief,  but  in  its  stead  the  word  of  the  Lord  came  unto 
him,  and  it  came  to  remain,  to  abide  with  him  as  a  peren- 
nial source  of  comfort.  By  the  use  of  the  verb  in  the 
perfect  tense  this  continuance  is  indicated,  as  well  as  the 


324  I^'  CORINTHIANS.  [xii.  lo. 

Apostle's  abiding  confidence  in  that  word.  Hy  grace 
.  .  .  sufficient.  Grace  to  bear,  not  relief  from  the  thorn. 
The  grace  of  his  Lord  Jesus  Christ  is  assured  to  him  as 
sufficient  to  sustain  him  in  his  sore  afifliction.  The  same 
grace  which  brought  him  to  Christ  is  here  held  up  to 
him  as  actively  sufficient  for  this  and  for  all  his  needs, 
without  any  qualification  or  limitation.  Grace  is  suffi- 
cient, and  naught  else  can  be.  For  my  power  is  made 
perfect  in  weakness.  This  is  the  Lord's  doing,  and  it  is 
marvellous  in  our  eyes.  Paradoxical  as  it  may  seem,  we 
have  here  the  way  of  God's  working,  a  Divine  principle 
everywhere  manifest  in  the  history  of  God's  dealings  with 
men.  A  weak  instrument  becomes  the  vehicle  of  almighty 
power.  Underneath  His  servant  are  the  everlasting  arms. 
Thus  God  makes  perfect  His  strength,  i.  e.  He  carries  out 
His  plans  to  completion  by  means  of  weakness.  It  is 
ever  so :  the  weak  vessel  is  filled  with  power  for  the  pur- 
poses of  the  Lord.  Most  gladly  .  .  .  therefore.  There 
fore,  i.  e.  because  the  Lord  carries  out  His  power  in  weak- 
ness, St.  Paul  glories  in  everything  that  manifests  his  own 
want  of  power.  He  does  this  most  gladly,  notwithstand- 
ing the  suffering  which  may  attend  it,  for  he  has  learned 
to  take  pleasure  in  that  through  which  the  Lord  exhibits 
His  wondrous  power.  That  the  strength  of  Christ.  The 
strength  or  power  of  Christ  is  practically  synonymous 
with  the  grace  of  Christ.  Applied  grace  is  meant  ;  in- 
dwelling grace,  for  the  words  "  may  rest  upon  me,"  liter- 
ally mean  "  may  make  its  dwelling  upon  me  and  in  me. 
A  coming  down  from  above  like  the  Schechinah,  and  en- 
tering into  one's  life,  and  thereby  transforming  weakness 
into  strength. 

Ver.  lo.  Pleasure  in  weaknesses.  Of  these  weaknesses 
the  thorn  in  the  flesh  was  the  acme.  From  this  point  of 
view,  he  has  learned  to  group  all  his  weaknesses  together. 


XII.  lo.]  FOR  CI/R/ST'S  SAKE.  325 

in  one  bundle,  as  it  were,  and  even  to  be  of  good  cheer, 
to  take  pleasure  in  thein,  not  a  stoical  delight,  but  an  in- 
telligent, Christian  rejoicing.  In  injuries,  in  necessities, 
in  persecutions,  in  distresses.  Lest  any  one  should  mis- 
understand him,  and  form  a  wrong  conception  of  the 
word  weaknesses,  he  points  out  the  quality  of  the  weak- 
ness. All  are  visitations  which  come  upon  him  from 
without,  and  in  which  he  is  powerless.  (Comp.  ch.  11.) 
For  Christ's  sake.  From  what  motive  does  he  take 
pleasure  in  these  weaknesses  ?  Because  they  promote 
the  glory  of  the  Lord  in  the  advancement  of  His  king- 
dom and  the  manifestation  of  His  power.  Weak,  then 
.  .  .  strong.  This  is  St.  Paul's  joyous  response  to  the 
word  of  his  Lord  ;  this  is  his  glad  Amen.  The  word  : 
"  My  power  is  made  perfect  in  weakness,"  has  entered 
into  the  consciousness  of  His  servant,  and  has  there  be- 
come a  glad  conviction. 

(E.)    What  St.  Paul  Seeks  (ch.  12  :  11-21). 

11-21.  I  am  become  foolish :  ye  compelled  me;  for  I  ought  to  have 
been  commended  of  you  :  for  in  nothing  was  I  behind  the  very  chiefest 
apostles,  though  I  am  nothing.  Truly  the  signs  of  an  apostle  were  wrought 
among  you  in  all  patience,  by  signs  and  wonders  and  mighty  works.  For 
what  is  there  wherein  ye  were  made  inferior  to  the  rest  of  the  churches, 
except  //  l>e  that  I  myself  was  not  a  burden  to  you  ?  forgive  me  this  wrong. 

Behold,  this  is  the  third  time  I  am  ready  to  come  to  you;  and  I  will  not 
be  a  burden  to  you  :  for  I  seek  not  yours,  but  you  :  for  the  children  ought 
not  to  lay  up  for  the  parents,  but  the  parents  for  the  children.  And  I  will 
most  gladly  spend  and  be  spent  for  your  souls.  If  I  love  you  more  abun- 
dantly, am  I  loved  the  less  ?  But  be  it  so,  I  did  not  myself  burden  you  ;  but 
being  crafty,  I  caught  you  with  guile.  Did  I  take  advantage  of  you  by  any 
one  of  them  whom  I  have  sent  unto  you .'  I  exhorted  Titus,  and  I  sent  the 
brother  with  him.  Did  Titus  take  any  advantage  of  you?  walked  we  not 
by  the  same  Spirit  ?  wal/ceit  lue  not  in  the  same  steps  ? 

Ye  think  all  this  time  that  we  are  excusing  ourselves  unto  you.  Tn  the 
sight  of  God  speak  we  in  Christ.  But  all  things,  beloved,  are  for  your 
edifying.     For  I  fear,  lest  by  any  means,  when  I  come,  I  should  find  you. 


326  //•  CORINTHIANS.  [vii.  11-13. 

not  such  as  I  would,  and  should  myself  be  found  of  you  such  as  ye  would 
not ;  lest  by  any  means  there  should  he  strife,  jealousy,  wraths,  factions, 
backbitings,  whisperings,  swellings,  tumults;  lest,  when  I  come  again,  my 
God  should  humble  me  before  you,  and  I  should  mourn  for  many  of  them 
that  have  sinned  heretofore,  and  repented  not  of  the  uncleanness  and  for- 
nication and  lasciviousness  which  they  committed. 

Ver.  II.  Ye  compelled  me.  St.  Paul's  strain  of  glory- 
ing is  ended  :  some  will  say  :  Paul,  thou  art  beside  thy- 
self ;  but  who  is  to  blame  ?  The  Corinthians  themselves. 
Commended  of  you.  His  friends  should  have  conducted 
his  defence  against  the  false  apostles.  For  in  nothing 
.  .  .  behind.  (See  note  on  ch.  11:5.)  In  nothing  be- 
hind those  arrogant  false  apostles,  although  I  am  nothing  ; 
for  as  Luther  well  says  :  We  are  nothing  ;  Christ  alone 
is  everything.  Without  Christ,  nothing  ;  neither  Apos- 
tolic office,  nor  power,  nor  works.  St.  Paul  holds  to  the 
declaration  :  Christ  all  and  in  all. 

Ver.  12.  Signs  of  an  apostle.  By  which  an  Apostle 
could  be  recognized  :  truly  characteristic  works.  Incon- 
trovertible evidence  seen  but  not  appreciated.  Were 
wrought.  In  order  that  they  might  be  convinced  of  his 
Apostolic  mission.  In  all  patience  because  of  their  weak- 
ness these  signs  were  wrought,  these  mighty  deeds  done, 
so  that  the  Church  might  be  firmly  planted.  By  signs, 
by  which  the  salutary  power  of  the  Gospel  was  mani- 
fested, in  particular,  probably,  miracles  of  healing,  done 
in  all  patience.  And  wonders.  Portents,  calculated  to 
excite  attention  toward  the  Gospel.  And  mighty  works. 
Literally,  powers,  illustrative  of  the  higher  power  by 
which  they  were  produced,  attendant  upon  and  confirma- 
tory of  the  Word. 

Ver.  13.  Wherein  .  .  .  inferior.  St.  Paul  means  : 
There  is  not  a  single  Apostolic  gift  or  benefit  which  you 
have  not  enjoyed  as  fully  as  the  other  churches.  Noth- 
ing has  been  withheld  from  you,  and  there  is  no  ground 


XI I.  1 4,  1  Si  UNSELFISH  DE VO TION.  327 

for  jealousy.  This  motive  is  excluded.  All  the  churches 
were  on  the  same  plane,  in  the  relation  of  the  Apostles 
to  them.  Except  .  .  .  not  a  burden.  Here  there  was 
a  distinction,  if  this  was  to  be  looked  upon  as  placing 
them  at  a  disadvantage,  which  was  certainly  not  the  case. 
The  emphatic  "  I  myself  "  makes  the  conduct  of  the 
Apostle,  in  declining  pecuniary  compensation,  excep- 
tional. Forgive  .  .  .  wrong.  (Comp.  ch.  11  :  7.)  Ac- 
cording to  the  rule  he  should  have  accepted  compensa- 
tion. If  they  think  he  did  wrong,  he  asks  to  be  forgiven. 
Could  they  fail  to  understand  the  well-deserved  irony  of 
the  self-sacrificing  Apostle  ? 

Ver.  14.  Behold,  .  .  .  the  third  time.  His  conduct 
will  be  in  harmony  with  that  of  his  first  two  visits. 
They  remember  how  he  lived  and  labored  among  them. 
He  is  ready  to  come  again  ;  he  does  not  dread  the  jour- 
ney, nor  shrink  from  the  work,  which  is  not  yet  finished. 
Not  be  a  burden.  Consistency  marks  his  conduct.  He 
has  not  done  wrong;  he  has  no  reason  to  alter  his  course. 
Not  yours,  but  you.  A  fine  pastoral  distinction,  worthy 
of  a  follower  of  the  good  Shepherd,  who  loves  the  sheep, 
for  their  own  sake,  and  not  for  the  sake  of  gain.  Chil= 
dren  ought  not  to  lay  up  .  .  .  but  the  parents.  A  law 
of  nature,  ordained  by  God.  The  fourth  commandment 
rests  upon  this  principle.  Parents  are  to  make  provision 
for  their  children,  and  the  Corinthians  are  the  Apostle's 
spiritual  children.  He  is  under  obligation,  opJicilei, 
to  provide  for  them,  and  the  accepting  of  a  compensa- 
tion would  interfere  with  the  greater,  the  spiritual 
provision. 

Ver.  15.  Spend  and  be  spent.  Self-denial  and  self- 
sacrifice  on  St.  Paul's  part  are  to  furnish  the  proof  that 
he  seeks  them  and  not  theirs.  In  doing  and  suffering,  in 
giving  himself  and  being  given  for  their  souls,  that  ever- 


328  //.  CORINTHIANS.  [xii.  16-18. 

lasting  treasures  may  be  theirs,  he  will  find  the  greatest 
pleasure.  Am  I  loved  the  less  ?  This  is  put  hypothet- 
ically  :  he  may  be  loved  the  less,  in  the  face  of  his  more 
abundant  love,  but  this  will  not  diminish  his  affectionate 
zeal.  But  there  is  no  reason  why  their  love  should  grow 
less.     Love  should  beget  love. 

Ver.  16.  But  be  it  so.  The  fact  is  cheerfully  admitted, 
be  it  so,  whatever  construction  may  be  placed  upon  it. 
St.  Paul  glories  in  it,  no  matter  what  his  opponents  say. 
But  being  crafty.  He  is  charged  with  being  crafty  and 
using  guile,  with  a  bad  motive  and  a  wicked  method. 
Such  dishonesty  of  purpose  and  action  the  Apostle  re- 
pudiates in  the  questions  which  follow,  and  which  can  be 
answered  by  the  Corinthians  themselves  ;  they  certainly 
would  know  it,  if  they  had  been  caught  by  the  snare  of 
a  hunter. 

Ver.  17.  Did  I  take  advantage  of  you  by  any  one  ? 
Did  I  substitute  some  one  else  to  secure  that  which  I 
would  not  myself  take  from  you  ?  He  well  knew  the 
quality  of  the  men  whom  he  had  sent.  The  Church  at 
Corinth  knew  them.  Their  conduct  corroborated  his 
motives.  No  fraud  had  been  practised  by  circumvention, 
in  an  indirect  way. 

Ver.  18.  Did  Titus  take  any  advantage  ?  Of  those 
sent  unto  you,  take  Titus  as  a  conspicuous  example. 
The  brother,  who  was  associated  with  him,  to  assist  him, 
is  not  known  to  us  by  name.  Titus  went  to  Corinth  at 
the  desire  of  the  Apostle,  as  his  representative,  acting 
under  his  directions.  He  knew  Titus  well  enough  to 
cause  him  to  put  this  question  in  the  assurance  that  there 
could  be  but  one  answer.  Walked  we  not  by  the  same 
spirit  .  .  .  same  steps  ?  Concerning  the  walk  by  the 
Spirit,  sec  Rom.  8:1,  14 ;  as  to  its  characteristics, 
2  Cor.  1:12.     The  walk  was  the  same  ;    moved  by  the 


XII.  19,  20.]  EDIFICATION  THE  OBJECT.  329 

same  spirit,  Titus  trod  in  the  footsteps  of   St.  Paul,  not 
taking  advantage  of  any  one. 

Ver.  19.  Ye  think  all  this  time.  All  this  time,  Greek 
palai,  for  a  long  time,  you  have  been  thinking  that  we 
■  are  simply  defending  ourselves  unto  you.  This  view 
might  create  the  impression  that  the  Apostle  was  merely 
anxious  for  their  verdict.  He  has  them  in  mind,  but  not 
as  judges.  But  One  could  act  as  the  Judge  in  regard  to 
his  Apostolic  authority  and  dignity.  In  the  sight  of  God 
speak  we  in  Christ.  (Comp.  ch.  2:17;  i  Cor.  4  :  3,  4.) 
As  to  motives,  which  was  really  the  question  at  issue, 
who  could  decide  but  God?  It  is  an  appeal  to  the 
Supreme  Judge,  before  whom,  in  whose  sight  the  defence 
is  made.  He  speaks  in  Christ,  as  a  Christian,  whose  rela- 
tion to  God  is  in  Christ,  w  ho  lives  and  labors  by  faith  in 
Christ.  But  all  .  .  .  for  your  edifying.  To  edify,  to 
build  up  the  Church  at  Corinth,  is  the  object  which 
St.  Paul  has  in  view.  To  this  end  all  his  acts  among 
them  and  for  them  arc  directed.  False  teachers  are  aim- 
ing at  their  destruction.  St.  Paul  brings  all  his  efforts 
to  bear  for  the  edification  of  those  Avhom  he  terms  his 
"  beloved."     Christian  love  is  always  unto  edification. 

Ver.  20.  For  I  fear,  .  .  .  find  you  not  such  as  I  would. 
In  view  of  the  work  done  by  the  false  teachers  at  Corinth, 
this  fear  was  not  groundless.  No  doubt  is  expressed 
concerning  the  recognition  of  St.  Paul's  Apostolic  author- 
ity. His  only  concern  is  lest  evils  may  present  them- 
selves, lest  their  spiritual  state  may  not  be  in  accord  with 
his  desire.  Be  found  .  .  .  such  as  ye  would  not.  How 
they  would  like  to  find  him,  may  readily  be  imagined. 
He  would  himself  prefer  to  be  found  of  them  as  one  filled 
with  approval,  coming  with  no  other  language  but  that 
of  fatherly  greeting.  As  it  is,  apprehension  leads  to 
earnest  admonition.     Lest  .  .  .  strife.     Literally,  strifes, 


330  //.  CORINTHIANS.  [xii.  21. 

partisan  contentions.  Jealousy,  lit.  jealousies,  instances 
of  selfish  zeal  for  individual  preferment.  Wraths,  fac= 
tions,  i.  e.  angry  disputes.  Backbitings,  whisperings. 
Concerning  the  last  two  Alford  aptly  remarks :  "  Open 
slanders,  secret  revilings."  Swellings.  Lit.  pufifings  up, 
i.  e.  manifestations  of  conceited  inflation.  Tumults,  i.  e. 
disorderly  proceedings. 

Ver.  21.  Lest  .  ,  .  my  God  should  humble  me.  He 
is  anxious  to  avert  this,  inasmuch  as  he  feels  the  mis- 
conduct of  his  spiritual  charges  to  be  a  personal  humilia- 
tion, a  visitation  from  God  by  which  his  soul  is  cast  down, 
and  which,  so  far  from  being  necessary,  is  to  be  depre- 
cated. And  I  should  mourn  .  .  .  sinned  heretofore. 
Not  all,  but  many,  who  had  become  Christians,  and  had 
fallen  into  sin,  but  who  had  been  admonished  by  the 
Apostle  during  his  second  visit  to  Corinth,  and  who  might 
not  have  repented  when  he  should  come  again.  Such, 
he  fears,  there  may  be,  and  they  would  cause  him  to 
mourn.  And  repented  not  of  .  .  .  have  committed.  All 
these  sins  belong  to  the  same  class.  The  first  term  is 
general  ;  the  second  specific  and  well  understood.  The 
third  expresses  the  extreme  of  licentious  abandonment, 
utter  wantonness.  No  reference  is  here  made  to  the  in- 
cestuous person. 

(F.)  Apostolic  Consistency  (ch.   13). 

I -1 4.  This  is  tlie  third  time  I  am  coming  to  you.  At  the  mouth  of  two 
witnesses  or  three  shall  every  word  be  established.  I  have  said  beforehand, 
and  I  do  say  beforehand,  as  when  I  was  present  the  second  time,  so  now, 
being  absent,  to  them  that  have  sinned  heretofore,  and  to  all  the  rest,  that, 
if  I  come  again,  I  will  not  spare  ;  seeing  that  ye  seek  a  proof  of  Christ  that 
speaketh  in  me;  who  to  you-ward  is  not  weak,  but  is  powerful  in  you :  for 
he  was  crucified  through  weakness,  yet  he  liveth  through  the  power  of  God. 
For  we  also  are  weak  in  him,  but  we  shall  live  with  him  through  the  power 
of  God  toward  you.  Try  your  own  selves,  whether  ye  be  in  the  faith ; 
prove  your  own  selves.     Or  know  ye  not  as  to  your  own  selves,  that  Jesus 


XIII.  I,  2.]  A  FINAL  ADMONITION.  33I 

Christ  is  in  you  ?  unless  indeed  ye  be  reprobate.  I>ut  I  hope  that  ye  shall 
know  that  we  are  not  reprobate.  Now  we  pray  to  (jod  that  ye  do  no  evil ; 
not  that  we  may  appear  approved,  but  that  ye  may  do  that  which  is  honour- 
able, though  we  be  as  reprobate.  For  we  can  do  nothing  against  the  truth, 
but  for  the  truth.  For  we  rejoice,  when  we  are  weak,  and  ye  are  strong  : 
this  we  also  pray  for,  even  your  perfecting.  For  this  cause  I  write  these 
thing.s  while  absent,  that  I  may  not  when  present  deal  sharply,  according  to 
the  authority  which  the  Lord  gave  me  for  building  up,  and  not  for  casting 
down. 

Finally,  brethren,  farewell.  Be  perfected ;  be  comforted ;  be  of  the  same 
mind;  live  in  peace:  and  the  God  of  love  and  peace  shall  be  with  you. 
Salute  one  another  with  a  holy  kiss. 

All  the  saints  salute  you. 

The  grace  of  the  Lord  Jesus  Christ,  and  the  love  of  God,  and  the  com- 
munion of  the  Holy  Ghost,  be  with  you  all. 

Ver.  I.  This  is  the  third  time.  Repeated  visits  are 
repeated  proofs  of  affectionate  interest.  Every  visit 
should  bring  its  particular  blessing.  The  present  tense 
of  the  verb  is  used  to  express  an  intention.  At  the  mouth 
of  .  .  .  witnesses  .  .  .  every  word  be  established.  This 
third  visit  is  to  be  a  decisive  one.  Nothing  is  to  be  de- 
termined by  hearsay,  but  by  an  orderly  investigation  in 
accordance  with  the  rule  of  the  Old  and  New  Testament 
(Deut.  19  :  15  ;  Matt.  18  :  16).  A  fair  open  trial,  on  the 
ground,  is  to  be  held. 

Ver.  2.  I  have  said  beforehand.  The  Apostle  speaks 
emphatically,  in  all  seriousness,  so  that  no  one  may  mis- 
take his  meaning.  Abundant  admonition  has  been  given, 
and  he  stands  by  what  he  has  said  ;  he  repeats  his  words, 
just  as  he  had  spoken  at  his  second  visit.  So  now,  once 
"more,  being  absent  from  Corinth,  before  he  makes  his 
third  visit,  he  addresses  a  final  admonition.  To  them 
.  .  .  sinned  heretofore.  (Comp.  ch.  12  :  21.)  Those 
sinners  whom  he  had  admonished  during  his  second  visit, 
and  who  had  continued  in  their  sins.  And  to  all  the  rest. 
All  unrepentant  sinners  are  here  included.  Patience  and 
probation  have  reached  their  limit.     The  Church  must 


332  //.  CORINTHIANS.  [xiii.  3,  4. 

purge  herself  of  these  offenders.  Not  spare.  There  is 
yet  time,  until  he  comes  again,  for  he  is  reluctant  to 
proceed  to  that  extreme  which  the  welfare  of  the  whole 
Church  imperatively  demands.  Then,  however,  he  will 
spare.  Some  have  doubted  his  earnestness  in  the  matter. 
No  room  is  left  for  doubt  as  to  his  purpose. 

Ver.  3.  Ye  seek  a  proof  of  Christ,  Why  will  he  not  not 
spare  ?  In  reply  to  their  challenge,  because  they  seek  a 
proof  of  his  Apostolic  authority,  i.  e.  of  Christ  speaking 
in  him.  They  are  really  provoking  Christ,  tempting  Him, 
rather  than  St.  Paul,  who  is  but  the  organ,  the  mouth- 
piece of  Christ.  Not  weak,  .  .  .  powerful  in  you.  The 
power  of  Christ  as  it  comes  to  the  Corinthians  by  the 
words  of  the  Apostle,  is  a  reality  ;  for  Christ  was  not  weak 
toward  them,  a  fact  which  they  well  knew  from  experi- 
ence. Among  them  the  same  power  will  be  made  mani- 
fest in  the  same  way.  Hunnius  in  this  connection  calls 
attention  to  the  Office  of  the  Keys  (Matt.  16  :  19).  Christ 
indeed  condescended  to  become  weak,  in  the  days  of  His 
humiliation  ;  but  now.  He  comes  with  power.  In  djina- 
tcin  the  Apostle  has  coined  a  word  by  adaptation  ;  it  is 
not  met  with  elsewhere. 

Ver.  4.  Crucified  through  weakness.  Christ's  weak- 
ness is  a  constant  comfort  to  His  children  in  their 
weakness,  since  it  was  the  gateway  unto  strength.  The 
death  of  the  Lord  on  the  cross  finished  all  His  weakness. 
Weakness  was  necessary  for  a  time,  albeit  voluntary  on 
His  part,  in  order  that  power  might  appear.  Liveth 
through  the  power  of  God,  The  life  of  Christ  once  cruci- 
fied and  dead  is  the  proof  of  this  power.  God's  power 
has  overcome  the  greatest  and  fnost  wonderful  weakness 
ever  known.  Weak  in  him.  Our  weakness  is  not  an 
isolated  weakness.  In  so  far  as  the  Apostle  has  not  ex- 
hibited power  in  dealing  with  the  Corinthians,  in  his  spar- 


XIII.  5.  6.]  SELF-EXAMINATION  REQUIRED.  2,ZZ 

ipg  them,  he  has  followed  in  the  footsteps  of  Christ,  in 
all  meekness  and  gentleness.  But  we  shall  live  with 
him.  The  manifestation  of  God's  power  will  come  in  due 
time.  Life  with  Christ  will  be  manifest  in  the  course 
pursued  by  the  Apostle  toward  the  Corinthians ;  life 
which  grows  out  of  the  power  of  God.  Quickened  and 
impelled  by  the  power  of  God  His  servant  will  do  His 
will  at  Corinth. 

Ver.  5.  Try  your  own  selves.  They  are  to  examine 
themselves,  rather  than  the  Apostle.  Self-criticism  will 
be  of  more  profit  to  them,  besides  being  called  for  in 
view  of  the  coming  of  the  Apostle.  Whatever  the  con- 
clusion, they  must  put  their  spiritual  condition  on  trial 
and  do  it  themselves.  One  may  imagine  himself  to  be  in 
the  faith  and  thus  deceive  himself,  but  the  fault  is  alto- 
gether his  own.  The  point  is  not  whether  one  have  the 
faith,  know  it,  and  yield  intellectual  assent  to  it,  but 
whether  a  person  is  in  the  faith,  in  living  communion  with 
Christ.  Prove  .  .  .  selves.  Apply  the  test  in  such  a 
way  that  you  will  stand  convinced  beyond  a  doubt  of 
your  relation  to  Christ.  Test  yourselves  so  that  you  may 
have  proof  for  yourselves.  Or  know  ye  not  .  .  .  that 
Jesus  Christ  is  in  you  ?  To  be  unconscious  of  the  in- 
dwelling of  Christ  is  inconceivable.  To  have  faith  in 
Christ  and  not  to  know  it,  is  equivalent  to  saying  that 
Christ  is  the  Rock  of  one's  supreme  trust  and  not  to  know 
it,  or  that  Christ  is  the  way,  the  truth,  and  the  life  of  one's 
being  and  not  to  know  it.  How  can  this  be  ?  Unless 
.  .  .  reprobate.  It  may  be  that  you  will  fail  of  being 
approved  when  you  prove  yourselves,  that  you  will  be 
found  reprobate,  adokijuoi,  not  approved,  tried  but  found 
wanting,  your  faith  not  genuine,  not  of  the  right  kind. 
An  evil  conscience  would  force  this  conviction  upon  them. 

Ver.  6.  But  I  hope  .  .  .  not  reprobate.     He  hopes  for 


334  ^^-  CORINTHIANS.  [xiii.  7, 8. 

their  approval  of  his  course  when  he  comes  to  them.  He 
expects  them  to  test  him  according  to  the  standard  of 
Christ  as  to  whether  his  conduct  is  genuine,  i.  e.  the 
work  of  a  true  Apostle.  In  regard  to  this  he  now  invites 
criticism  on  their  part.  As  far  as  they  can  know,  he  hopes 
they  shall  know  him  to  be  a  workman  approved  unto 
God.     They  are  to  try  him  and  to  prove  him. 

Ver.  7.  We  pray  ...  ye  do  no  evil.  That  is  noth- 
ing that  would  bring  reproach  on  their  Christian  pro- 
fession. St.  Paul  is  much  concerned  about  this,  prayer- 
fully anxious.  Not  that  we  .  .  .  approved.  He  has  no 
selfish  motive.  Their  good  conduct  would  reflect  credit 
on  him  and  appear  to  approve  his  work,  this,  however, 
does  not  concern  him.  But  that  ye  may  do  .  .  .  honour- 
able. Literally  that  which  is  good,  the  positive  comple- 
ment to  the  avoidance  of  evil.  Christian  life,  the  fruits 
of  faith,  are  the  aim  of  the  Apostle.  Though  we  be  as 
reprobate.  If  his  desire  were  realized,  by  the  absence  of 
evil  and  the  presence  of  good  among  the  Corinthians, 
there  would  be  no  call  for  sternness  of  action  on  the  part 
of  the  Apostle,  which  might  lead  to  hostile  criticism,  as 
though  he  had  not  stood  the  test  by  showing  severity. 

Ver.  8.  Nothing  against  the  truth.  Appearances  count 
for  nothing  ;  we  may  be  as  reprobate,  but  we  are  bound 
by  our  consciences  to  do  nothing  against  the  truth.  To 
act  against  the  truth  of  the  Gospel,  which  requires  the 
absolution  of  all  who  are  truly  penitent,  would  actually 
make  one  reprobate.  The  Confessors  of  Christ  have  at 
all  times  acted  on  this  principle  even  at  the  risk  of  their 
lives.  The  Augsburg  Confession,  Art.  28,  appeals  to  this 
passage.  Everything  for  the  tr-uth,  nothing  against  it. 
Every  gift,  every  faculty,  is  consecrated  to  the  advance- 
ment of  the  truth,  actively,  with  all  energy  ;  an  ability 
for  the  truth,  exclusive  of  all  that  resists  it. 


XIII.  9-1 1.  A    WISE  MASTER-BUILDER.  335 

Ver.  9.  For  we  rejoice,  when  we  are  weak,  and  ye  are 
strong.  The  Apostle  does  not  delight  in  the  power  of 
punishment.  He  would  rather  be  deprived  of  the  armor 
of  discipline  by  the  conduct  of  those  who  otherwise 
would  have  called  forth  an  exhibition  of  his  power.  In 
fact  he  rejoices  at  the  strength  of  those  who  have  been 
made  strong  against  sin  through  Christ.  This  we  also 
pray  for.  That  the  good  work  may  be  carried  forward 
to  its  consummation  in  everything  concerning  the  Church 
at  Corinth  is  the  burden  of  this  prayer.  Perfecting, 
Greek  katartisis,  complete  equipment,  furnishing,  that 
nothing  may  be  wanting  to  their  strength.  In  this  the 
Church  is  to  be  a  unit. 

Ver.  10.  For  this  cause  I  write  .  .  .  absent.  As  yet 
what  he  writes  is  a  matter  of  prayer  and  of  hope,  an  ex- 
pression of  his  heart's  longing  desire  before  he  is  required 
to  deal  with  them  face  to  face.  He  has  made  earnest  use 
of  his  opportunity,  will  they  do  the  same?  Not  when 
present  deal  sharply.  For  this  cause  he  writes,  offi- 
cially as  an  Apostle,  in  the  first  person,  in  the  hope  that 
the  written  admonition  may  relieve  him  of  the  necessity 
of  sharp,  severe,  punitive  action.  According  to  the 
authority.  In  all  this  he  acts  in  accordance  with  the 
authority  which  is  a  gift  from  the  Lord.  He  knows  the 
spirit  of  the  discipline  prescribed  by  the  Lord,  and  obeys 
willingly,  with  genuine  Apostolic  submission.  For  build- 
ing up.  To  build  up,  as  a  wise  master-builder,  is  the 
crowning  excellence  of  his  vocation,  of  his  authority  as 
an  Apostle.  To  rear  temples  of  the  Lord  is  his  object, 
even  when,  like  a  surgeon,  he  must  use  the  knife  for  the 
moment,  and  deal  sharply,  use  sharpness,  yet  the  great 
aim  is  edification,  not  destruction.  For  this  cause  he 
writes. 

Ver.  II.  Finally,  brethren,  farewell.     Rather,  rejoice, 


336  //.  CORINTHIANS.  [xiii.  12-14. 

i.  e.  in  the  Lord,  in  view  of  what  has  been  written.  "  For 
the  joy  of  the  Lord  is  your  strength  "  (Neh.  8  :  10).  Be 
perfected.  Be  completely  equipped  as  true  Christians. 
Be  comforted.  In  the  face  of  all  your  troubles  as  a 
Church.  Be  of  the  same  mind.  Let  your  thoughts  be 
harmonious,  bent  in  the  same  direction.  Live  in  peace. 
As  the  children  of  peace,  among  yourselves.  And  the  God 
of  love  and  peace  shall  be  with  you.  The  love  of  God 
fills  His  children  with  peace  ;  the  assurance  of  Divine 
love  is  inseparable  from  His  peace  in  their  hearts,  in 
them  both  are  alway  found  together. 

Ver.  12.  Salute  one  another  with  a  holy  kiss.  A 
token  of  love  and  peace;  Holy  as  becometh  saints;  a 
protest  against  the  unholy  kiss  of  hypocrisy,  the  kiss  of 
Judas  :  a  kiss  in  the  Lord,  the  mutual  salutation  of  those 
who  are  consecrated  to  His  service.  (Comp.  Rom. 
16:16;   I  Cor,  16  :  20 ;   i  Thess.  5  :  26.) 

Ver.  13.  All  the  saints  salute  you.  A  salutation  from 
Church  to  Church.  The  entire  Macedonian  Church  takes 
an  interest  in  the  welfare  of  the  Church  at  Corinth, 
evidently  being  aware  of  the  writing  of  the  Epistle. 
There  are  no  salutations  to  individuals,  probably  Titus 
was  to  deliver  them  in  person. 

Ver.  14.  The  grace  of  the  Lord  Jesus  Christ.  Where- 
by man  is  born  again  and  nourished  unto  salvation, 
through  the  gift  of  the  only  begotten  Son  of  God.  And 
the  love  of  God.  The  source  of  grace  and  of  every  other 
gift  needed  by  the  members  of  the  Church.  And  the 
communion  of  the  Holy  Ghost,  By  whom  the  grace  of 
Christ  is  applied,  in  which  believers  participate,  in  the 
fellowship  of  the  spirit's  gracious  working.  Be  with  you 
all.  In  this  benediction,  so  exceptionally  full  and  com- 
prehensive in  its  statement  of  the  blessings  of  the  Triune 
God,  we  have  the  expression  of  St.  Paul's  great  love  for 


XIII.  14.]  THE  BENEDICTION.  337 

the  Church  at  Corinth.  All  the  members  are  included  ; 
the  Apostle  loves  them  all.  The  benediction  is  the  Amen 
of  his  pastoral  love  to  the  whole  Church  at  Corinth,  a 
fitting  close  to  this  remarkable  pastoral  Epistle. 


ANNOTATIONS 


ON 


THE  EPISTLE  OF  ST.  PAUL 

TO  THE  GALATIANS 


BY 


CARL  A.   SWENSSON,   Ph.  D. 

PRESIDENT    OF    BETHANY    COLLEGE,     LINDSBORG,    KS. 


INTRODUCTION. 


PaiiVs  Epistle  to  the  Galatians  was  probably  written 
57  or  58  A.  D,  It  was  certainly  written  after  54  A,  D. 
Paul  had  preached  to  the  Galatians  on  his  second  mis- 
sionary journey  (50-51  A,  D.),  Acts  16:  6;  Gal.  4:  13. 
The  letter  was  written  after  his  second  visit,  on  his  third 
missionary  journey  (54  A.  D.),  Acts  18:  23;  Gal.  4  :  13. 
It  is  generally  admitted  that  it  was  written  before  the 
Epistle  to  the  Romans  (58  A.  D.),  for  which  Galatians 
is  the  draft,  the  outline,  so  to  speak.  The  Epistle  itself 
gives  us  no  definite  information  as  to  the  exact  time 
when  it  was  written.  It  se.ems  to  have  been  wTitten  at 
Ephesus  (Acts  9  :  10).  Some  conclude  from  Gal.  i  :  2 
that  it  was  written  during  a  journey,  while  Paul  was  on 
his  way  to  Macedonia  (Acts  20 :  i),  in  the  winter  or  spring 
of  57  or  58  A.  D.,  thus  placing  it  after  the  Epistles  to  the 
Corinthians,  but  before  the  Epistle  to  the  Romans. 

The  Epistle  is  undoubtedly  genuine.  The  external 
evidence  is  very  ample.  The  evidence  quoted  in  proof 
that  the  Epistle  to  the  Romans  was  written  by  Paul  is 
equally  valid  for  that  to  the  Galatians.  The  Epistle  is 
found  in  all  Greek  manuscripts  of  Paul's  Epistles,  and  in  the 
Latin,  Syriac,  Egyptian,  Gothic,  Armenian,  and  Ethiopic 
versions.  In  the  Muratorian  Canon  (ab.  170  A.  D.)  it  is 
placed  in  the  second  place,  next  to  i  and  2  Corinthians. 
Jerome  says  that   Origen  "  wrote  five  volumes  on  the 

341 


342  INTRODUCTION. 

Epistle  of  Paul  to  the  Galatians."  Irenaeus  (>f«  202) 
frequently  quotes  this  Epistle  by  name  as  a  work  of  the 
Apostle  Paul.  The  Epistle  is  quoted  by  Clement  of 
Alexandria  {*^  220),  and  by  Tertullian  (►!<  220).  Several 
passages  in  writings  still  earlier  than  the  above  suggest 
that  the  authors  had  seen  the  Epistle  to  the  Galatians. 
It  seems  to  be  clearly  proven,  that  towards  the  close  of 
second  century  the  Epistle  was  everywhere  accepted  with 
perfect  confidence  as  a  genuine  work  of  the  Apostle  Paul. 

The  internal  evidence  is  equally  strong.  What  forger, 
hoping  to  gain  credence  for  his  work,  would  dare  to 
write  as  the  author  of  this  Epistle  has  done,  filling  the 
entire  letter  with  severe  censure  of  entire  churches  men- 
tioned by  name  ;  a  censure  hardly  mitigated  by  a  word 
of  approval  ? 

The  Galatia  of  Paul  was  a  broad  strip  of  land  a  little 
to  the  North  of  the  centre  of  Asia  Minor,  stretching  from 
the  Northeast  to  the  Southwest,  and  about  two  hun- 
dred miles  in  length.  In  all  probability  the  principal  towns 
visited  by  Paul  were  Tavium,  Ancyra,  and  Pessinus,  and 
at  these  places  evidently  were  "  the  churches  of  Galatia  " 
(Gal.  I  :  2). 

The  Galatians  wevQ  a  mixed  people.  First  of  all  comes 
the  original  Phrygian  population.  In  the  next  place  we 
note  the  Gauls  or  Celtic  conquerors,  about  250  B.  C. 
(The  theory  of  the  Teutonic  origin  of  the  Galatians  is 
now  given  up  not  only  in  England  but  in  Germany  as 
well.)  Then  follow  the  Greek  settlers,  who  were  so 
numerous  as  to  give  to  their  adopted  home  the  second 
name  of  Gallogrsecia  ;  and  afterwards  should  be  mentioned 
the  Romans,  who  came  in  after  the  conquest  by  Manlius, 
189  B.  C.  ;  finally  Jewish  colonies.  It  was  the  Celtic 
blood  which  gave  its  distinctive  character  to  the  Galatian 
character.     Roman  writers  describe  Gauls  as  noted  for 


INTRO  D  UC  TION. 


343 


their  fickleness,  and  as  superstitious,  given  over  to  ritual 
observances ;  and  greedy  of  wealth.  The  Christian 
Galatians  agreed  in  a  remarkable  way  Avith  the  Celtic  or 
Gallic  type  of  character.  They  were  mainly  Gentiles ; 
they  received  the  Gospel  with  eagerness  ;  they  were  fickle 
and  ready  to  receive  a  different  Gospel ;  they  were  ritual- 
istic, seeking  to  become  perfect  by  ritual  observances; 
they  were  easily  overcome  by  temptations  of  the  flesh  ; 
easily  angered  and  very  excitable ;  avaricious. 

The  controversy  which  gave  occasion  for  the  writing  of 
this  Epistle  was  a  very  serious  one  and  could  not  but 
divide  the  infant  Church.  It  came  to  a  climax  most  con- 
spicuously in  Galatia.  Was  tJie  JcivisJi  laiv  to  be  binding 
upon  Christians  ?  Christianity  had  sprung  out  of  Judaism. 
The  greatest  and  most  obvious  article  in  the  Christian 
creed — the  Messiahship  of  Jesus — could  easily  be  ac- 
cepted by  a  nation  entirely  engrossed  with  the  idea  of 
the  Messiah,  and  yet  with  all  the  prejudices  in  favor  of 
the  Jewish  Law  retained.  It  was  only  to  the  deep  and 
serious  thought  of  a  master  mind,  the  fundamental  antag- 
onism of  the  Jewish  view  of  religion  and  the  Christian 
was  apparent.  The  Apostle  Paul  saw  it  clearly  ;  others 
were  too  near-sighted.  The  main  body  of  the  church  at 
Jerusalem  held  tenaciously  to  the  Jewish  practices.  They 
were  Pharisaic  in  their  passion  for  proselytes.  Emissaries 
from  this  church  had  found  their  way  to  Galatia.  They 
attempted,  and  only  too  successfully,  to  do  mission  work 
on  the  fields  already  occupied  by  Paul.  They  were  proud, 
looked  down  upon  Paul,  called  his  authority  in  question, 
and  posed  as  having  a  superior  commission  themselves. 
Personal  faith  in  Jesus  was  to  them  unimportant.  They 
knew  nothing  of  such  faith.  Acknowledging  Jesu^  as  the 
Messiah  was  sufficient  from  their  point  of  view^  They 
still  looked  for  salvation,  as  before,  from  the  literal  per- 


344  INTRODUCTION. 

formance  of  the  Mosaic  Law,  and  they  attempted  to 
force  this  view  upon  the  Galatians.  To  them  the  rite 
of  circumcision  was  especially  important.  The  Gentile 
convert  should  not  escape  it.  Afterwards  they  laid  upon 
him  heavy  burdens  of  ritualistic  ceremonies.  He  must  be 
righteous,  but  to  be  righteous  he  must  scrupulously  per- 
form the  precepts  of  the  Mosaic  Law.  To  this  he  should 
bend  all  his  energies,  the  Messiahship  of  Jesus  was  not 
by  far  as  important,  it  was  only  secondary.  The  key  to 
life  and  conduct  was  yet  to  be  found  in  the  fulfilment  of 
the  Mosaic  Law. 

Paul  could  not  look  on  this  without  alarm.  To  him  the 
Messiahship  of  Jesus,  Jesus  as  the  Christ  and  Son  of  God, 
formed  the  very  essence  and  centre  of  his  spiritual  life. 
Faith  in  Christ,  the  Messiah,  in  the  complete  sense,  was 
to  him  the  great  motive  power  which  he  recognized. 
The  Christian  was  by  faith  itself  placed  in  a  state  of 
righteousness,  without  any  works  of  the  Law.  Faith  in 
Christ  was  everything  ;  the  Law,  henceforth,  nothing.  By 
his  relation  to  Christ  the  believer  obtained  everything. 
Sin  stood  between  man  and  the  fayor  of  God,  but  Christ 
had  died  to  remove  the  curse,  entailed  by  sin.  Tiie 
Christian  was  not  released  from  the  obligations  of  moral- 
ity as  contained  in  the  Law,  but  morality  was  absorbed 
in  the  new  life  of  faith.  A  believer  in  Christ  Avas  in  holy 
communion  with  Him  and  could  not  lead  an  unholy  life, 
but  the  holy  life  was  now  a  consequence,  natural,  easy, 
spontaneous,  necessary.  "  Be  ye  holy  "  remained,  but  in 
its  new  meaning  and  fulness  read :  "  Be  ye  holy,  because 
ye  are  bought  with  a  price  ;  because  ye  are  Christ's,  and 
your  life  is  hid  with  Christ  in  Qod."  The  atonement  of 
Christ,  substantiated  by  his  real  and  victorious  resurrec- 
tion, accepted  in  a  living  faith  by  the  penitent  believer, 
is  transferred  to  the  believer's  account,  and   by  the  faith 


INTRODUCTION.  345 

alone,  for  Christ's  sake,  he  is  declared  righteous  and  a 
child  of  God.  The  new  life  is  a  life  of  grateful,  self-for- 
getful, devoted  love.  The  reign  of  the  Law  had  ended 
in  a  miserable  failure ;  the  reign  of  Love,  based  upon 
Justice  and  Righteousness  from  God's  point  of  view,  and 
grace  alone  from  our  point  of  view,  had  succeeded  and 
superseded  it  forever. 

The  Epistle  treats  of  timely  subjects  for  our  day  and 
land.  So  much  fickleness  of  mind  and  purpose  ;  one  day 
only  fever  heat,  enthusiasm,  victory ;  the  next  chills, 
despair,  defeat.  Modern  revivalism  has  made  many 
Galatians.  Deep,  sincere,  lasting  spirituality  must  be 
more  than  a  sporadic  heat  and  glow  in  the  feelings.  On 
the  other  hand,  it  is  fully  as  much  something  else  than 
the  observance  of  certain  ritualistic  forms  and  ceremonies. 
Spirituality  means  communion,  love,  kinship,  with  the 
Father  of  Spirits,  God.  Forgiveness  of  sin  for  Christ's 
sake.  Justification  by  Faith  alone,  and  Sanctification  by 
the  Means  of  Grace  lead  to  it,  give  it  life,  perpetuate  it. 
Jesus,  the  Christ  and  the  Son  of  God,  the  Atonement, 
Justification  by  Faith  alone,  independent  of  the  works  of 
the  Law,  the  new  liberty  and  life  of  holy  Love,  are  to- 
day the  cardinal  doctrine  just  the  same  as  in  the  Apos- 
tolic Age. 

Let  us,  then,  proceed  to  the  Epistle  itself. 

The  Bibliography  of  this  Epistle  is  wonderfully  rich. 
The  busy  Bible  reader  and  student  will  appreciate  Weid- 
ner,  Ellicott  (Sanday),  Beet  and  Perowne.  The  larger 
works  are  too  well  known  in  Lutheran  circles  to  need 
any  mention  here.  We  have  followed  and  freely  used 
especially  Luther,  Starke,  Perowne,  Weidner,  and  Ellicott, 
consulting,  of  course,  the  many  others  at  the  same  time. 

"  It  is  my  deliberate  judgment  that,  for  the  purpose 
for  which  the  Epistle  was  written,  and  for  its  chief  prac- 


346  INTRODUCTION. 

tical  worth  now,  Luther  has  caught  and  reproduced  the 
inmost  thought  of  St.  Paul  more  richly  than  has  any- 
other  writer,  ancient  or  modern  "  (Beet). 

If  this  little  work,  compiled  and  performed  with  much 
anxiety  and  a  due  sense  of  personal  insignificance  and 
unworthiness,  in  strong  contrast  to  the  greatness  and 
overwhelming  importance  of  the  truths  contained  in  this 
Epistle,  will  prove  of  any  service  to  the  busy,  hardwork- 
ing, rest-needing  Christians  and  co-laborers  in  the  vine- 
yard of  to-day,  my  gratitude  to  'God,  the  Giver  of  every 
good  gift,  will  be  sincere  and  lasting.  Hold  fast  to  the 
Truth,  confess  and  proclaim  it  boldly  and  fearlessly  ;  do 
not  yield  the  ground  to  false  teachers,  be  they  ever  so 
popular  and  exalted  ;  such  seems  to  be  the  message  to 
us.  If  Asia  Minor,  especially  Galatia,  was  the  nursery 
of  heresy  for  the  first  four  centuries,  what  is  our  own 
great  country  to-day  ? 

C.  S. 

Bethany  College, 

Easter  Monday,  1897. 


CHAPTER   I. 

1-5,  Paul,  an  apostle  (not  from  men,  iieillier  through  man,  but  through 
Jesus  Christ,  and  God  the  Father,  who  raised  him  from  the  dead),  and  all 
the  brethren  which  are  with  me,  unto  the  churches  of  Galatia :  Grace  to 
you  and  peace  from  God  the  Father,  and  our  Lord  Jesus  Christ,  who  gave 
himself  for  our  sins,  that  he  might  deliver  us  out  of  this  present  evil  world, 
according  to  the  will  of  our  God  and  Father  :  to  whom  be  the  glory  for 
ever  and  ever.     Amen. 

An  apostle.  Paul,  the  humblest  of  men,  mentions  his 
high  calling  and  office  without  hesitation.  He  insists  on 
his  equality  with  the  other  Apostles,  the  Twelve.  There 
are  times  when  such  action  becomes  a  duty  and  a  neces- 
sity. Not  of  men,  neither  by  men.  The  office  of  Apos- 
tle was  something  specifically  unique.  Man  was  neither 
the  source,  nor  the  channel.  It  is  different  with  the 
ministry  of  to-day.  That  must  always  be  received 
through  the  channel  of  man.  Paul  shows  immediately 
that  he  was  in  need  of  the  commendation  of  no  one. 
But  through  Jesus  Christ  and  Qod  the  Father.  Paul 
realizes  fully  the  dignity  of  his  high  calling.  He  had 
secured  his  call  from  Christ  Himself  on  his  way  to 
Damascus  (x\cts  9  :  1-18  ;  22  :  5-16  ;  26  :  12-23).  Also 
from  the  Father.  Both  are  combined  here,  bearing  tes- 
timony to  the  equality  of  Christ  with  the  Father.  Every 
true  minister  of  the  Gospel  must  be  called  not  by  man 
alone  {rite  vocatus),  but  also  by  God.  The  inner  call  is 
absolutely  necessary.  "  Do  not  enter  the  ministry,  if 
you  can  help  it."  Who  raised  him  from  the  dead.  Paul 
is  never  afraid  of  carrying  an  argument  to  its  climax. 

347 


348  EPISTLE  TO  THE  GALATIANS.  [1-2-4. 

Here  he  leajDs  forward  at  once  to  the  greatest  result  and 
the  greatest  proof.  Christ  died  in  our  place.  The 
Father  called  Him  back  to  life,  thereby  putting  the  seal 
of  completion  and  perfection  upon  His  work  and  mission. 
Paul  was  called  by  the  risen  Lord  and  by  the  Father, 
who  raised  Him  from  the  dead.  Better  authorities  could 
not  exist.  The  resurrection  is  the  most  reliable  bulwark 
of  our  Faith.  The  great  doctrines  should  be  proclaimed 
at  all  times.  All  the  brethren  which  are  with  me.  His 
travelling  companions.  We  are  unable  to  say  exactly 
who  they  were,  as  we  do  not  know  fully  from  what  place 
Paul  was  writing.  In  any  case  probably  Timothy,  and 
perhaps  Titus,  and  others.  The  churches  of  Qalatia. 
Intentionally  abrupt  and  bare.  They  are  not  addressed 
as  ''  saints "  or  "  faithful  brethren."  Not  a  word  of 
praise  for  this  fickle-minded  church.  The  letter  was  evi- 
dently intended  not  only  for  one,  but  for  all  the  churches 
of  Galatia.  Grace  and  peace.  Grace  for  justification 
and  sanctification,  peace  as  the  result  of  justification 
(Rom.  5  :  1),  and  as  a  sign  of  progressive  sanctification. 
God,  the  Father.  The  fountainhead  of  all  grace,  of  every 
good  gift  (James  i  :  17).  The  love  of  God  the  P^ithcr  is 
the  starting-point  of  our  salvation.  And  from  our  Lord 
Jesus  Christ.  To  us,  sinners,  all  grace  comes  directly 
through  and  in  Christ.  Without  Christ  God  is  terrible  ; 
in  Christ  and  for  Christ's  sake  He  is  our  loving  Father. 
Christ  is  our  Lord  and  Master.  He  has  bought  us  with 
His  blood,  we  are  His.  He  is  full  of  grace  (John  i  :  14), 
and  He  is  also  our  peace  (Eph.  2  :  14).  Who  gave  him= 
self.  Surrendered  Himself  of  His  own  free  will  as  a 
sacrifice,  forced  by  nothing  but  His  love  and  faithfulness. 
Gold  and  silver  were  not  sufficient.  He  gave  Himself  ^■?, 
a  ransom  (i  Peter  i  :  18).  For  our  sins.  Sin  is  real ;  our 
sins  are  real.     The  atoning  Saviour  suffered  on  account 


I  4,  5.]  SALVATION  IN  CHRIST.  349 

of  sin  and  in  order  to  take  away  the  guilt  and  punish- 
ment of  sin  and  reconcile  us  with  God.  Christ  suffered 
not  only  for  us,  but  also  in  our  stead.  Deliver  us.  This 
refers  not  only  or  in  the  first  place  to  justification,  but  to 
sanctification.  Nothing  sanctifies  in  so  high  a  degree 
and  so  perfectly  as  the  full  acceptance  of  the  atonement 
in  Christ  in  a  living  faith.  Deliver  is  the  important 
word,  the  keynote  of  the  Epistle.  Paul  says  :  Christ 
gave  Him;-.clf  for  our  sins,  to  deliver  us:  the  false  teachers 
said  :  Keep  the  La:\%  and  you  w-ill  be  delivered.  This 
present  evil  world.  The  present  world  is  placed  in  con- 
trast to  the  coming  world,  which  will  be  full  of  righteous- 
ness. The  Jews  divided  History  into  two  great  periods, 
the  pre-Messianic  and  the  post-Messianic.  The  crisis 
between  tlie  two  should  be  attended  with  much  trouble. 
That  time  was  now.  The  world  is  evil,  and  never  more 
so  than  when  feigning  piety,  wisdom,  and  interest  in  sal- 
vation. The  release  is  moral  and  spiritual.  The  Chris- 
tian is  to  remain  in  this  world  willingly,  and  work  for  the 
Master  and  his  fellowmen.  The  atonement  frees  from 
guilt,  but  also  gives  a  new  set  of  motives  in  man.  He  is 
in  the  w'orld,  but  not  of  the  world.  The  Christian  is  the 
only  truly  independent  person.  According  to  the  will. 
The  plan  of  redemption  is  no  haphazard  happening.  It 
is  the  will  of  God.  Its  realization  by  Christ  and  in  man 
is  according  to  the  will  of  God  and  pleasing  in  His  sight. 
Of  God  our  Father.  The  love  of  God  the  Father  is  the 
beginning  of  our  salvation  (John  3  :  16).  In  the  redemp- 
tion and  in  the  Redeemer  God  becomes  our  loving  and 
dear  Father  (Is.  64  :  8).  Glory.  This  is  the  essential 
attribute  of  God.  It  does  not  belong  to  man.  Rever- 
ence is  an  important  part  of  true  piety  and  worship. 
Forever  and  ever.  "  The  ages  of  ages."  Man  has  no 
adequate  expression   for  eternity.     Our   similes   are   all 


350  EPISTLE  TO  THE  GALATIANS.  [1.6,7. 

only  exponents  of  our  inner  consciousness  of  God  and 
our  kinship  with  Him.  We  cannot  define  the  greater  by 
the  smaller.  During  all  existence,  God  shall  receive 
glory  and  praise  from  those  saved  "  by  the  blood  of  the 
Lamb."  Amen.  This  is  the  climax  of  faith.  .  Paul  was 
at  the  end  already  in  the  beginning.  In  that  he  was  re- 
lated to  God,  to  whom  everything  is  present  at  one  time. 

6-10.  I  marvel  that  ye  are  so  quickly  removing  from  him  that  called 
you  ill  the  grace  of  Christ  unto  a  different  gospel;  which  is  not  another 
gospel ;  only  there  are  some  that  trouble  you,  and  would  pervert  the  gospel 
of  Christ.  But  though  we,  or  an  angel  from  heaven  should  preach  unto 
you  any  gospel  other  than  that  which  we  preached  unto  you,  let  him  be  anath- 
ema. As  we  have  said  l^efore,  so  say  I  now  again,  If  any  man  preacheth 
unto  you  any  gospel  other  than  that  which  ye  received,  let  him  be  anathema. 
For  am  I  now  persuading  men,  or  God  ?  or  am  I  seeking  to  please  men  ? 
if  I  were  still  pleasing  men,  I  should  not  be  a  servant  of  Christ. 

Marvel.  Paul  was  surprised,  astonished,  and  grieved 
at  their  sudden  defection.  He  had  preached,  they  had 
received  salvation  by  grace.  They  imagined  they  were 
hearing  a  different  version  only.  Impossible.  A  second 
Gospel  was  simj^ly  absurd.  Removed.  The  Greek  word 
stands  for  "  deserter,"  "  turn-coat,"  "  apostate,"  either  in 
war,  politics,  or  religion.  Him  that  called  you.  God,  the 
Father,  so  generally  ascribed  by  Paul.  Into  the  grace  of 
Christ.  Rather  by  the  grace  of  Christ,  into  the  grace  of 
Christ.  It  is  only  grace  that  brings  us  into  the  possession 
of  grace.  Unto  another  gospel — which  is  not  another. 
Salvation  is  one.  No  alternative  exists  to  us.  A  new 
way  to  salvation  is  simply  no  way  at  all.  The  Judaists 
had  no  Gospel.  But  there  be  some  that  trouble  you. 
These  false  teachers  were  disturbers,  agitators,  men  who 
with  restless  factiousness  and'  bigotry  were  causing 
schisms  in  the  Church.  The  result  was  unrest,  uncer- 
tainty, trouble.  Pervert,  They  said  improve.  Any 
"  improvement  "  in  this  connection   must  mean  perver- 


1. 8-IO.]  EXCLUSIVENESS  OF  THE  GOSPEL.  351 

sion.  Justification  by  faith  is  not  improved  by  a  return 
to  righteousness  by  works.  Calvary  made  Sinah  impos- 
sible and  needless  as  a  mountain  of  salvation.  Paul  calls 
things  by  their  right  names.  The  gospel  of  Christ.  Pro- 
ceeds from  and  relates  to.Christ :  subject  and  object  alike. 
Though.  Greek  :  even  though,  marking  an  extreme  and 
improbable  supposition,  leading  to  an  unavoidable  and 
strong  conclusion.  We.  Paul  and  his  close  associates, 
and  probably  the  Twelve  Apostles.  An  angel.  Mark 
the  strength  of  Paul's  conviction.  Not  even  an  angel 
could  change  wrong  into  right.  Another  gospel.  The 
Christian  must  feel  that  he  is  right.  That  precluded  the 
possibility  of  the  opposite  being  right.  If  justification 
by  faith  is  right,  self-righteousness  by  the  works  of  the 
Law  cannot  be  right.  Evasion  should  be  avoided.  There 
is  only  one  true  Gospel.  Anathema,  Accursed,  deprived 
of  all  part  in  Christ  and  God.  The  meaning  "  excom- 
municated," in  the  sense  of  ecclesiastical  censure,  is  not 
found  until  much  later.  Repentance  and  confession 
could  change  the  situation  ;  nothing  else.  The  word 
gives  no  uncertain  sound,  gives  no  encouragement  to  any 
weaklings  of  that  day  or  any  other  time.  So  say  I  now 
again.  Notice  the  added  strength  by  the  repetition. 
Paul  did  not  speak  in  haste.  No  man  can  change  the 
Gospel,  which  is  from  Christ  and  the  Father.  An  attempt 
to  change  it  is  sacrilege.  Paul  had  probably  warned  them 
on  the  occasion  of  his  second  visit,  A.  D.  54.  Am  I  seek- 
ing to  please  men.  Paul  had  laid  himself  op'en  to  the 
charge  of  man-pleasing  by  the  largeness  of  his  character. 
Quarrelling  about  trifles  did  not  interest  him.  Through 
his  great  sympathy  he  could  easily  place  himself  in  the 
position  of  other  and  truly  understand  them.  On  ques- 
tions of  principle  he  always  took  his  stand  firmly.  If  he 
were  seeking   popularity,  why  this  impolitic  vehemence 


352  EPISTLE  TO  THE  GALATIANS.  [1.11,12. 

of  speaking  ?  Why  these  plain,  terrible  utterances  against 
the  false  doctrines  ?  A  servant  of  Christ  should  not 
court  unpopularity.  There  is  no  piety  in  being  shunned 
by  society.  On  questions  of  principle  and  true  doctrine, 
however,  he  dares  never  be  equivocal.  He  must  use 
plain  speech,  easily  understood  by  every  one. 

11-14.  For  I  make  known  to  you,  brethren,  as  touching  the  gospel 
which  was  preached  by  me,  that  it  is  not  after  man.  For  neither  did  I 
receive  it  from  man,  nor  was  I  taught  it,  but  it  came  to  me  through  reve- 
lation of  Jesus  Christ.  For  ye  have  heard  of  my  manner  of  life  in  time 
past  in  the  Jews'  religion,  how  that  beyond  measure  I  persecuted  the 
church  of  God,  and  made  havock  of  it:  and  I  have  advanced  in  the  Jews' 
religion  beyond  many  of  mine  own  age  among  my  countrymen,  being  more 
exceedingly  zealous  for  the  traditions  of  my  fathers. 

For  I  make  known  to  you.  This  is  the  beginning  of 
the  apologetic  portion  of  the  Epistle  (1:11-2:21),  the 
personal  defence  of  Paul  against  his  opponents.  The 
doctrine  taught  by  Paul  comes  from  a  divine  source.  He 
did  not  learn  it  in  his  youth  (vers.  13,  14),  he  did  not  learn 
it  at  his  conversion,  for  he  went  straight  into  the  desert 
to  wrestle  with  God  in  solitude  (vers.  15-17) ;  he  did  not 
learn  it  at  his  first  visit  in  Jerusalem,  for  then  he  saw  onl}- 
Peter  and  James,  and  them  very  briefly  (vers.  18-24); 
he  did  not  learn  it  at  a  later  visit,  for  then  he  dealt  with 
the  Apostles  on  equal  terms  ;  nay,  he  was  even  forced  to 
rebuke  Peter  for  seeming  hypocrisy  (2:  11-14);  the  Law 
is  no  more;  our  life  comes  directly  from  Christ.  After 
man.  The  Gospel  is  not  of  human  origin  ;  it  is  not  ac- 
cording to  the  standard  of  man.  It  surpasses  man's  own 
powers  of  intellectual  discovery.  Revelation  of  Jesus 
Christ.  At  Damascus,  probably  also  afterwards,  and 
gradually ;  but  Paul  was  a  completely  equipped  Apostle 
shortly  after  his  conversion  already.  The  Gospel  is  n.ot  a 
system  of  human  thought.  It  is  throughout  a  revelation. 
Itg  contents  and  all  human  experience  together  verify 


I.  15.]  THE  CALL   TO  TIJE  MINISTRY.  353 

the  divine  origin.  My  manner  of  life  in  time  past.  Paul 
had  been  something  else  before  his  conversion.  He  was 
not  ashamed  to  own  up  to  it.  He  had  been  a  zealous 
Jew,  a  defender  of  the  old  ideas,  a  persecutor,  more 
energetic  and  fanatical  than  the  most  of  his  people.  He 
had  studied  and  practised  the  Commandments  and  ritu- 
alistic ceremonies  of  the  Fathers  with  zeal  and  success. 
No  living  Jew  could  tell  him  anything  new.  He  seems 
to  have  belonged  to  those,  whose  pride  it  was  to  call 
themselves  "  zealots  of  the  Law,  zealots  of  God." 

15-24.  But  when  it  was  the  good  pleasure  of  God,  who  separated  me, 
even  from  my  mother's  womb,  and  called  me  through  his  grace,  to  reveal 
his  Son  in  me,  that  I  might  preach  him  among  the  Gentiles;  immedi- 
ately I  conferred  not  with  flesh  and  blood :  neither  went  I  up  to  Jerusa- 
lem to  them  which  were  apostles  before  me  :  but  I  went  away  into  Arabia; 
and  again  I  returned  to  Damascus.  Then  after  three  years  I  went  up  to 
Jerusalem  to  visit  Cephas,  and  tarried  with  him  fifteen  days.  But  other 
of  the  apostles  saw  I  none,  save  James  the  Lord's  brother.  Now  touch- 
ing the  things  which  I  write  unto  you,  behold,  before  God,  I  lie  not. 
Then  I  came  into  the  regions  of  Syria  and  Cilicia.  And  I  was  still  un- 
known by  face  unto  the  churches  of  Judaea  which  were  in  Christ :  but 
they  only  heard  say,  He  that  once  persecuted  us,  now  preacheth  the  faith  of 
which  he  once  made  havock ;  and  they  glorified  God  in  me. 

Called  me  through  his  grace.  Paul  lays  all  possible 
stress  upon  God's  call  and  God's  will  in  his  own  case. 
God  had  predestinated  him  for  this  office  before  his 
birth.  He  was  not  an  Apostle  by  his  own  effort,  nor 
from  any  worth  of  his  own.  It  depended  on  God's  own 
will  and  grace.  The  ;«<?2'/;/^  cause,  the  divine  good  pleas- 
lu'e ;  the  inediatmg  cause,  the  grace  of  God  ;  the  instru- 
ment^ the  heaven-sent  voice,  all  were  of  God.  To  reveal 
his  Son  in  me.  First  of  all,  in  Paul's  mind  and  con- 
sciousness. He  must  first  himself  experience  an  intense 
conviction,  before  he  could  preach  Christ  to  others.  Can- 
didates for  the  ministry,  and  for  church  work  and  instruc- 
tion in  general,  should  read  these  words  with  much 
23 


354  EPISTLE  TO  THE  GALATIANS.  [i.  16-21. 

thought  and  self-examination.  The  ministry  is  unlike 
every  other  profession,  or  calling,  in  this  one  thing  :  The 
minister  must  speak  from  his  own  personal  experience.  If 
not,  he  is  a  hireling.  It  may  also  mean  :  througJi  Paul. 
Preach  him  among  the  heathen.  That  was  to  be  Paul's 
special  mission.  God  often  selects  His  servants  for 
special  work,  sometimes  very  difficult,  as  in  this  case,  and 
connected  with  an  untold  amount  of  self-sacrifice.  I  con= 
ferred  not  with  flesh  and  blood.  He  did  not  allow  the 
knowledge  of  his  own  frailties  to  overcome  him,  nor  the 
difficulties  to  be  overcome  to  frighten  him.  Courage  is 
a  necessary  quality  in  a  follower  of  Christ,  a  courage  that 
knows  both  itself  and  Christ.  Neither  went  I  up  to 
Jerusalem.  To  consult  with  those  who  were  already 
Apostles  or  to  receive  any  commission  from  even  them. 
He  was  called  by  Christ  Himself  alone.  Into  Arabia. 
Older  commentators  say  :  to  preach  the  Gospel ;  newer 
commentators  believe:  it  was  rather  for  solitary  medita- 
tion and  coimmmion  tvith  God.  If  we  suppose  that  the 
Apostle  visited  the  Sinaitic  peninsula,  his  journey  to 
Arabia  becomes  full  of  meaning.  Damascus.  It  is  un- 
certain how  much  of  the  three  years  was  spent  in  Arabia 
and  how  much  in  Damascus.  It  seems  that  the  sojourn 
in  Arabia  was  short.  After  three  years.  From  his  con- 
version. To  see  Peter.  Form  his  acquaintance,  not  to 
be  instructed  by  him.  Fifteen  days.  Only  a  small 
part  of  this  time  was  probably  spent  in  the  company  of 
Peter.  (See  Acts  9  :  28,  29.)  James,  the  Lord's  brother. 
Here  called  an  Apostle,  but  not  one  of  the  Twelve. 
Others  have  seen  a  reference  here  to  the  cousin  of  the 
Lord,  the  son  of  Clopas,  the  Apostle  James.  Before 
God,  I  lie  not,  A  solemn  declaration  as  to  the  truth  of 
these  statements,  regarding  the  relation  of  the  Apostle 
to    the    elder    disciples.       Afterwards  .  .  .  Syria    and 


I.  23,  24.]  PAUVS  INDEPENDENCE.  355 

Cilicia.  First  conveyed  secretly  to  the  seaport  Caesarea 
Stratonis  ;  thence  by  ship  to  Tarsus ;  here  he  was  found 
by  Barnabas  and  taken  to  Antioch,  remaining  for  one 
year.  Was  unknown  by  face.  Continued  unknown.  To 
the  Christian  communities  of  Judea  he  was  not  known 
even  by  sight.  They  did  not  manifest  any  opposition  to 
his  teaching ;  they  rejoiced  in  his  conversion  and  subse- 
quent work  for  Christ.  The  persecutor  had  been  changed 
into  an  Apostle.  No  wonder  that  they  glorified  God  ! 
Qod  in  me.  An  eminent  Christian  is  a  great  testimonial 
to  the  efficacy  of  the  Gospel.  He  is  like  a  "  city  set  on 
the  hill."  Our  admiration  should  not,  however,  be  allowed 
to  rest  in  him.  It  is  to  be  made  the  occasion  for  giving 
praise  to  God,  whose  grace,  spirit  and  power  make  a  be- 
liever eminent  and  useful. 


CHAPTER  II. 

i-io.  Then  after  the  space  of  fourteen  years  I  went  up  again  to  Jerusa- 
lem with  Barnabas,  taking  Titus  also  with  me.  And  I  went  up  by  revela- 
tion ;  and  I  laid  before  them  the  gospel  which  I  preacli  among  the  Gen- 
tiles, but  privately  before  them  who  were  of  repute,  lest  by  any  means  I 
should  be  running,  or  had  run,  in  vain.  But  not  even  Titus  who  was  with 
me,  being  a  Greek,  was  compelled  to  be  circumcised;  and  that  because  of 
the  false  brethren  privately  brought  in,  who  came  in  privately  to  spy  out 
our  liberty  which  we  have  in  Christ  Jesus,  that  they  might  bring  us  into 
bondage  :  to  whom  we  gave  place  in  the  way  of  subjection,  no,  not  for  an 
hour;  that  the  truth  of  the  gospel  might  continue  with  you.  But  from 
those  who  were  reputed  to  be  somewhat  (whatsoever  they  were,  it  maketh 
no  matter  to  me:  God  accepteth  not  man's  person) — they,  I  say,  who  were 
of  repute  imparted  nothing  to  me  :  but  contrariwise,  when  they  saw  that  I 
had  l^een  intrusted  with  the  gospel  of  the  uncircumcision,  even  as  Peter 
with  the  gospel  of  the  circumcision  (for  he  that  wrought  for  Peter  unto  the 
apostleship  of  the  circumcision  wrought  for  me  also  unto  the  Gentiles); 
and  when  they  perceived  the  grace  that  was  given  unto  me,  James  and 
Cephas  and  John,  they  who  were  reputed  to  be  pillars,  gave  to  me  and 
Barnabas  the  right  hands  of  fellowship,  that  we  should  go  unto  the  Gen- 
tiles, and  they  unto  the  circumcision  ;  only  they  would  that  we  should  re- 
member the  poor;  which  very  thing  I  was  also  zealous  to  do. 

Fourteen  years  after.  About  50  or  51  A.  D.,  the  year 
of  the  Apo-stolic  Council  in  Jerusalem.  His  third  visit, 
the  second  one  during  the  famine  of  44  A.  D.,  being  one 
simply  of  benevolence  (Acts  1 1  :  30),  is  omitted.  Paul 
seems  to  have  visited  the  Holy  City  also  in  54  A.  D. 
(Acts  18  :  21,  22)  and  58  A.  D.  (Acts  21  :  17).  Took 
Titus  with  me  also.  Others  were  also  with  him  (Acts 
15:2),  but  Titus  is  especially  mentioned,  being  by  birth 
a  Gentile,  and  therefore  giving  rise  to  the  dispute  which 
followed.     By  revelation.     The  Church  at  Antioch  sent 


II.  2.  3-]  REVELATIONS.  357 

him  (Acts  15:2),  but  the  revelation  either  prompted  or 
confirmed  the  decision  of  the  Church.  Revelations  to 
Paul  came  in  dreams,  nocturnal  visions,  in  a  state  of  trance, 
and  probably  in  other  ways.  The  particular  mode  at 
this  time  is  not  mentioned.  God  has  often  spoken  to 
his  servants  in  dreams  and  visions,  and  yet  our  confidence 
in  anything  but  the  revealed  word  of  God  must  always 
be  very  guarded.  We  are  not  Apostles,  but  their  fol- 
lowers only.  A  revelation  is  its  own  proof  to  him  who 
receives  it.  Communicated  unto  them.  Paul's  work- 
was  not  done  in  secret.  His  doctrine  was  open  and 
plain,  and  at  Jerusalem  he  probably  told  the  Church  what 
his  sermons  to  the  Gentiles  had  proclaimed  and  con- 
tained, the  same  as  they  contained  at  the  writing  of  this 
Epistle,  as  is  seen  from  the  use  of  the  present  tense  in 
"  preach."  Privately  to  them  that  were  of  reputation. 
Paul  was  not  satisfied  with  informing  the  Church  at  large 
of  his  work  and  creed,  but  met  the  leading  men  in  private 
conferences,  discussing  the  situation  more  in  detail  and 
probably  also  preparing  the  matter  for  an  orderly  i)resen- 
tation  in  public.  Lest  by  any  means  I  should  run  or 
had  run.  The  Apostle  was  not  proud  or  vain.  His  own 
conviction  of  the  truth  as  it  is  in  Christ  was  clear  and 
undoubted.  His  Gospel  of  a  free  grace  for  Christ's  sake 
alone  was  dear  and  right  to  him,  but  he  wanted,  and  in  a 
measure  may  also  have  needed,  the  confirmation  afforded 
by  the  sanction,  by  the  other  Apostles,  of  his  own  views 
and  doctrines.  If  the  other  Apostles  had  insisted  on  cir- 
cumcision as  necessary  to  salvation  in  Christ,  l^uil's 
preaching  had  been  wrong.  But  neither  Titus  .  .  .  was 
compelled  to  be  circumcised.  Titus  was  a  Gentile.  A 
principle  was  at  stake.  To  yield  now  would  be  wrong 
and  lead  to  defeat.  Some  attempted  to  force  the  Apostle, 
but  it  was  useless.     At  another  time  Paul  allowed  that 


358  EPISTLE  TO  THE  GALATIANS.  ["•4-7. 

Timothy,  who  on  his  mother's  side  was  a  Jew,  should  be 
circumcised,  in  order  to  smooth  the  way  for  the  preach- 
ing of  the  Gospel  in  the  new  regions.  "  Paul  might  have 
suffered  Titus  to  be  circumcised  ;  but  because  he  saw 
they  would  compel  him  thereto,  he  would  not,  for  if 
they  had  prevailed  therein,  by  and  by  they  would  have 
gathered  that  it  would  have  been  necessary  to  justifica- 
tion, and  so  through  this  sufferance  would  have  triumphed 
against  Paul  "  (Luther).  The  leading  Apostles  did  not 
insist  on  the  circumcision  of  Titus.  False  brethren. 
Plain  language  again.  Seeming  interest  in  the  cause  of 
Christ,  and  much  zeal  for  one's  own  views,  may  not  free 
a  man  after  all  from  the  epithets  used  by  Paul.  They 
professed  to  be  Christians,  but  were  only  narrow-minded 
Jews.  Spy  out  our  liberty.  The  Christian  has  liberty, 
but  not  license.  The  truth  alone  can  make  us  free,  free 
from  the  bondage  of  legalistic  views  and  the  slavery  of 
sin.  Bring  us  into  bondage.  Those  who  are  set  free 
should  beware  of  a  new  bondage.  Whenever  man  be- 
comes more  pious  than  God,  and  the  devil  begins  to 
preach  reform,  the  true  believer  belongs  to  the  other 
side  of  the  question.  True  Christian  independence,  based 
upon  a  full  and  clear  conception  of  the  truth,  is  a  rare 
gift  from  heaven.  That  the  truth  of  the  gospel  might 
continue  with  you.  How  impulsive,  how  strict  is  the 
Apostle  in  regard  to  the  truth !  One  marvels  again  and 
again.  Any  sacrifice  is  justifiable,  in  order  that  we  may 
have  the  truth  of  the  Gospel  continued  among  us.  What 
a  rebuke  to  the  false  tolerance  of  our  day  !  Who  seemed  to 
be  somewhat.  The  influence,  judgment,  and  position  of  all 
Christians  are  not  alike.  There  are  and  should  always 
be  leaders,  but  they  should  never  be  idolized  or  followed 
blindly.  These  Apostles  were  recognized  as  leaders,  not 
only  by  the  Council,  but  also  by  the  Galatians  and  their 


II.  6-10.]  PAUVS  CREDENTIALS.  359 

new  teachers.  .This  latter  brings  new  force  into  the  ar- 
gument. God  accepteth  no  man's  person.  Paul's 
"Declaration  of  Independence."  Exterior  advantages  of 
birth,  nationality,  or  position  count  as  nothing  with  God, 
nor  does  he  confine  his  grace  and  spirit  to  any  special  set 
of  men.  Added  nothing.  Paul's  Gospel  conception  was 
complete.  He  had  a  better  education  than  any  other 
Apostle  ;  he  had  received  Christ  as  fully  as  the  rest ; 
when  he  met  "  the  leaders,"  he  received  no  new  informa- 
tion. A  Christian  must  sometimes  show  this  same  self- 
consciousness  in  our  day.  Gospel  of  uncircumcision  ;  i.  e. 
gospel  for  the  uncircumcised.  The  older  Apostles  did 
not  fail  to  perceive  that  the  teaching  of  Paul  was  funda- 
mentally the  same  as  theirs,  and  so  gladly  gave  him  full 
recognition,  especially  as  it  was  clear  to  every  man  that 
God  had  as  signally  blessed  the  missionary  labors  of  Paul 
among  the  Gentiles  as  those  of  Peter  among  the  Jews. 
The  same  savor  and  spirit  worked  in  and  through  both, 
showing  that  their  Apostleship  was  of  the  same  kind. 
Gave  .  .  .  the  right  hand  of  fellowship.  James,  Peter 
and  John  cheerfully  recognized  Paul  and  Barnabas,  as 
serving  the  same  cause  and  preaching  the  same  doctrine. 
These  three  Apostles  were  in  repute,  as  being  the  pillars 
of  the  Church.  Their  act  of  fellowship  with  Paul  ought 
practically  to  settle  the  question  in  Galatia,  whether  he, 
Paul,  were  a  true  Apostle  or  not.  We  should  go  to  the 
heathen  .  .  .  they  to  the  circumcision.  Division  of 
labor  is  always  beneficial.  The  example  set  by  this  first 
synod  merits  to  be  followed  in  our  day.  Christian 
churches  should  occupy  the  wide  and  open  field,  and  not 
proselyte  among  each  other.  The  poor.  Paul  had 
already  brought  relief  to  the  poor  in  Judea,  about  44 
A.  D.,  and  did  so  again  on  his  fifth  and  last  journey. 
The  others  gratefully  recognized  this  benevolence  and 


360  EPISTLE  TO  THE  GALATIANS.  [11.  xi. 

wished  for  its  continuance,  to  which  Paul  willingly  as- 
sented. True  religion  is  always  philanthropic.  The 
miser  is  the  opposite  of  a  Christian.  Free  grace  means 
unlimited  giving  for  His  sake,  whose  grace  we  have  re- 
ceived. Every  true  pastor  must  bring  this  truth  often 
and  with  power  to  the  Church,  entrusted  to  his  care. 
Giving  to  the  same  cause  strengthens  the  bond  of  union 
among  the  followers  of  Christ. 

1 1-21.  Rut  when  Cephas  came  to  Antioch,  I  resisted  him  to  the  face,  be- 
cause he  stood  condemned.  For  before  that  certain  came  from  James,  he 
did  eat  witli  the  Gentiles  :  but  when  they  came,  he  drew  back  and  separated 
himself,  fearing  them  that  were  of  the  circumcision.  And  the  rest  of  the 
Jews  dissembled  likewise  with  him  ;  insomuch  that  even  Barnabas  was  car- 
ried away  with  their  dissimulation.  But  when  I  saw  that  they  walked  not 
uprightly  according  to  the  truth  of  the  Gospel,  I  said  unto  Cephas  before 
them  all.  If  thou,  being  a  Jew,  livest  as  do  the  Gentiles,  and  not  as  do 
the  Jews,  how  compellest  thou  the  Gentiles  to  live  as  do  the  Jews  .^ 
We  being  Jews  by  nature,  and  not  sinners  of  the  Gentiles,  yet  knowing 
that  a  man  is  not  justified  by  the  works  of  the  law,  save  through  faith  in 
Jesus  Christ,  even  we  believed  on  Christ  Jesus,  that  we  might  be  justi- 
fied by  faith,  in  Christ,  and  not  by  the  works  of  the  law:  because  by  the 
works  of  the  law  shall  no  flesh  be  justified.  But  if,  while  we  sought  to  be 
justified  in  Christ,  vv'e  ourselves  also  were  found  sinners,  is  Christ  a  minis- 
ter of  sin  ?  God  forbid.  For  if  I  build  up  again  those  things  which  I  de- 
stroyed, I  prove  myself  a  transgressor.  For  I  through  the  law  died  unto 
the  law,  that  I  might  live  unto  God.  I  have  been  crucified  with  Christ ;  yet 
I  live ;  and  yet  no  longer  I,  but  Christ  liveth  in  me  ;  and  that  life  which  I 
now  live  in  the  flesh,  I  live  in  faith,  the  faith  which  is  in  the  Son  of  God, 
who  loved  me,  and  gave  himself  up  for  me.  I  do  not  make  void  the 
grace  of  God ;  for  if  righteousness  is  through  the  law,  then  Christ  died 
for  nought. 

Withstood  him  to  his  face.  The  argument  here 
reaches  its  climax.  Paul  reproves  Peter,  the  greatest  of 
Apostles  among  the  Jews.  How  could  he  then  have 
received  his  Gospel  from  Peter  or  any  other  man  ?  No, 
he  had  received  it  from  Christ  Himself,  and  therefore  it 
was  most  assuredly  true  and  reliable.  He  was  to  be 
blamed.     Let  us  make  no  man   our  idol.     Peter  himself, 


II.  12-14.]  PETER  INCONSISTENT.  361 

even  as  an  Apostle,  was  once  found  to  be  double-faced 
and  hypocritical.  Such  are  the  best  of  men.  Christ 
alone  should  be  our  ideal.  Peter  was  generously  impul- 
sive and  timidly  sensitive  to  the  opinions  of  others.  A 
strong,  but  dangerous  combination.  He  did  eat  with  the 
Gentiles.  At  first  Peter  showed  himself  a  true  New 
Testament  Christian.  He  recognized  the  converted 
Gentiles  as  his  brethren  and  equals  in  Christ.  He  sat 
down  with  them  to  their  tables,  and  ate  as  they  did,  en- 
tirely unconcerned  as  to  the  demands  of  the  ceremonial 
laws  of  the  Jews.  In  this  he  did  rightly.  The  Lord 
Himself  had  instructed  him  in  a  vision  concerninsf  this 
question.  Oh,  how  rent  asunder  the  Church  has  become 
more  than  once  by  fruitless  and  foolish  discussions  about 
matters  of  dress,  eating,  and  drinking,  entirely  unimpor- 
tant in  themselves,  from  a  New  Testament  point  of  view! 
Withdrew  and  separated  himself.  Peter  had  not  enough 
of  manhood  on  this  question.  When  some  Jewish  Chris- 
tians arrived,  he  feared  them,  and  changed  his  mode  of 
life,  separating  from  the  Gentile  believers.  The  others  did 
as  Peter,  showing  the  responsibility  and  influence  of  ex- 
ample, until  even  Barnabas  dissimulated.  The  Church 
has  often  been  made  to  suffer,  because  weak-minded, 
well-meaning  Christians  have  not  dared  to  say  and  act  in 
accordance  with  their  knowledge  and  conviction  of  what 
was  right.  They  walked  not  uprightly.  Hypocrisy  is 
the  bane  of  true  religion.  We  dare  not  have  "  one 
theology  of  the  head  and  one  of  the  heart."  Clear-sighted 
Paul  looked  through  it  all  at  a  glance.  What  a  blessing 
it  is  to  the  followers  of  Christ  to  enjoy  the  benefits  of  such 
cool  discernment,  such  unerring  judgment.  According 
to  the  truth  of  the  gospel.  The  word  of  God  must  be 
allowed  to  settle  our  differences.  Tradition,  usage,  per- 
sonal opinions  must  give  way  before  the  revealed  will  of 


362  EPISTLE  TO  THE  GALATIANS.  [11.  14. 

the  Lord.  The  strength  of  the  Church  depends  on  her 
faithfuhiess  to  the  truth  of  the  Gospel.  PubHc  opinion, 
even  in  the  Christian  countries,  maybe  turned  into  very 
erratic  ways  ;  leading  men  in  the  Church  may  become 
subjugated  by  the  spasmodic  heresies  of  a  generation; 
but,  amidst  it  all,  the  true  believer  stands  on  "  the  Rock 
of  Ages "  unmoved,  undaunted,  full  of  assurance  and 
hope,  because  "  the  word  of  God  abideth  forever."  Said 
unto  Peter  before  them  all.  Paul  did  not  say  of  Peter, 
but  to  Peter.  He  did  not  refuse  to  do  his  duty,  because 
Peter  was  an  exalted  man.  Fearlessly,  truthfully,  honor- 
ably he  calls  him  to  task  for  his  mistake  and  sin.  The 
decree  of  the  Council  at  Jerusalem  had  virtually  ex- 
empted Gentile  converts  from  the  observance  of  the 
Jewish  ceremonial  law.  Peter  had  lived  up  to  this  declar- 
ation for  a  time,  and  then  allowed  his  timidity  to  make 
a  hypocrite  of  him.  That  was  wrong  and  ought  to  be  so 
considered.  K  thou,  a  Jew^,  Uvest  after  the  manner  of 
Gentiles.  Paul  was  a  logician.  His  argument  is  conclu- 
sive. Peter,  a  Jew,  had  in  this  matter  lived  as  a  Gentile, 
what  right  had  he  then  to  require  a  Gentile  to  live  as  a 
Jew?  By  his  own  example  he  had  already  shown,  that 
in  fact  he  did  not  consider  the  Ceremonial  Law  as  binding, 
yet  he  turns  around  and  by  another  example  gives  cre- 
dence to  the  view  that  it  is.  The  Ceremonial  Law  had  out- 
lived its  usefulness.  This  is  now  the  Nczv  Testament. 
"  The  Gospel  teaches  clearly  that  righteousness  from  the 
works  of  the  law,  and  the  necessity  for  the  observance  of 
the  Ceremonial  Law  are  inconsistent  with  redemption  by 
the  death  of  Christ."  Mark  the  power  of  the  Gospel  in 
the  hearts  of  men  I  Paul  was  made  strong  to  proclaim 
the  truth  fearlessly,  and  without  any  wavering.  Peter 
received  the  correction  humbly  and  patiently.  Truth 
and  peace  live  well   together   in    the    family  of   Christ. 


II.  i6.]  JUSTIFICA  TION  BY  FAITH.  363 

Jews  by  nature ;  i.  e.  by  birth,  nationality,  inherited 
rights.  The  rights  of  a  Jew  belonged  to  all  Jews  alike. 
Of  the  Gentiles.  Of  Gentile  parentage  and  therefore 
"sinners,"  as  being  outsiders,  without  the  covenant,  the 
word  and  the  promises.  Is  not  justified.  Here  the  great 
word  of  the  Epistle  to  the  Romans  is  introduced.  To 
justify  is  to  pronounce  just  or  righteous,  free  from  guilt, 
and  therefore  from  punishment,  in  the  sight  of  God,  It  is 
an  act  outside  of  man,  before  the  judgment  seat  of  God, 
not  in  man.  Man  cannot  be  justified  by  the  works  of  the 
law.  Jews  and  Gentiles  are  sinners  alike  before  God  and 
have  the  same  need  of  salvation  by  grace.  The  full  real- 
ization of  our  helpless  condition  is  a  necessary  condition 
for  salvation,  yea,  is  in  itself  an  important  step  towards 
the  blessed  Saviour.  By  the  faith  of  Jesus  Christ.  What 
is  then  this  powerful  agency,  Faith  ?  Is  it  the  source  of 
our  Salvation  ?  Is  it  the  cause  of  our  Justification?  Is 
it  the  means  by  which  grace  is  wrought  or  conferred  upon 
us  ?  No.  Faith  is  only  the  means  whereby  the  grace  of 
God,  based  upon  Christ's  atonement,  is  received  or  ac- 
cepted. It  is  the  hand  which  extends  upward  to  embrace 
Christ  and  put  on  Christ  to  Justification.  What  a  won- 
derfully simple,  and  yet  miraculous  thing  faith  is !  It 
begins  in  our  hearts  in  the  longing  for  Christ  and  His 
salvation,  in  the  prayer  and  anguish  of  our  souls,  that 
Christ  may  be  ours.  Its  continual  effort  is  to  accept 
Christ,  to  trust  in  Him  alone,  to  hold  fast  to  His  promises, 
to  embrace  Him  and  His  redemption  without  wavering. 
This  faith  is  sometimes  full  of  assurance  and  joy,  but  at 
other  times  subject  to  much  trouble,  anxiety,  darkness, 
and  struggling.  Its  necessary  condition  is  always,  how- 
ever, that  it  cannot  and  will  not  let  go  of  its  hold  upon 
Christ.  Even  we.  We  also.  Although  Jews,  with  all 
of  our  privileges,  national  and   religious  pride,  we  have 


364  EPISTLE  TO  THE  GALATIANS.  [11.  17,  18. 

believed  in  Christ,  in  order  that  we  may  be  justified  by 
faith.  Paul  and  Peter  were  Jews,  but  their  obedience  to 
the  law,  their  works  of  the  law,  were  not  sufficient  for 
Justification.  Faith  in  Christ  was  necessary.  Justifica- 
tion by  faith  means,  that  when  I  believe  in  Christ,  God, 
of  His  grace,  for  Christ's  sake  alone,  forgives  all  of  my 
sins,  imputes  to  me  the  righteousness  of  Christ,  and 
adopts  me  as  one  of  His  own,  dear,  and  beloved  children. 
Nothing  can  be  greater,  more  full  of  consolation  and 
happiness,  more  conclusive  and  far-reaching  in  our  doc- 
trinal system,  than  this  blessed  article  about  Justification 
by  Faith.  It  is  the  very  heart  of  all  truly  religious  life 
and  experience,  the  material  principle  of  all  real  Protes- 
tantism, and  the  very  costliest  and  most  precious  jewel  of 
the  Church  of  the  Reformation.  Every  Gospel  sermon 
in  Protestant  pulpits  should  be  a  testimony  to  excel- 
lency of  this  article  of  Justification  by  Faith.  The  world 
needs  nothing  else  so  much  to-day  as  vigorous,  sanctified 
preaching  upon  just  this  important  theme.  Ourselves 
also  are  found  sinners.  What  terrible  logic  !  Paul 
means  :  we  are  justified  by  faith  and  now  the  children  of 
God,  but  you  and  yours  come  to  us,  attempting  to  force 
upon  us  the  duty  of  obedience  to  the  Ceremonial  Law,  as 
if  that  were  greater  than  Christ,  as  if  we,  who  believe 
in  Christ,  were  yet  in  our  sins.  That  would  make  Christ 
the  minister  of  sinners,  instead  of  saved  souls.  The 
Gospel  then  could  only  show  us  our  sins,  but  not  save  us 
from  our  sins.  To  be  saved,  we  must  turn  to  the  law 
again.  God  forbid  such  blasphemy  !  For  if  I  build  again. 
Paul  continues  the  argument.  He  had  torn  down  the 
authority  of  the  Mosaic  Law,  as  far  as  it  claimed  to  make 
men  righteous  before  God.  Christ,  not  we,  had  fulfilled 
the  law.  Faith  in  Christ  made  His  obedience  to  the  law 
ours.     If  I  now,  by  word   or  example,  would   begin  to 


II.  rg,  20.]  DELIVERANCE  FROM  THE  LAW.  365 

teach  that  faith  in  Christ  is  not  sufficient  for  salvation, 
but  that  the  works  of  the  law  are  also  necessary,  I  would 
be  a  transgressor.  Through  the  law  am  dead  to  the  law. 
Paul's  way  to  freedom  from  the  Law  lay  through  the  Law. 
The  law  when  spiritually  interpreted  bears  testimony  to 
its  own  insufficiency.  It  never  was  able  to  lead  its  votaries 
to  that  perfection  which  it  demands.  Paul's  experiences 
with  Gamaliel  prepared  him  for  Christ.  The  negative 
side  was  given  by  his  own  meditation  ;  the  positive  side, 
faith  in  Christ,  was  produced  by  Christ  Himself  through 
the  vision  on  the  road  to  Damascus.  "  The  word  law  in 
both  cases  has  the  same  meaning  and  is  the  Mosaic  Law. 
The  meaning  is  this :  I,  thro2igh  the  laiv,  owing  to  sin, 
was  brought  under  its  curse,  but  having  been  crucified 
with  Christ  (2  :  20;  3:13),/  died  to  the  law,  being  free 
from  its  claims,  and  from  its  curse  (3  :  1 3)."  That  I  might 
live  unto  God.  Now  I  live  reconciled  with  God,  by  the 
grace  of  my  Saviour,  justified  by  faith,  as  His  own  dear 
child.  Living  unto  Christ  and  living  unto  God,  here 
would  mean  the  same  thing.  The  one  leads  to  the  other. 
I  am  crucified.  In  Christ,  the  Apostle  was  himself  cruci- 
fied for  his  own  sins.  Christ  as  our  substitute  is  the 
greatest  of  realities.  When  Christ  died  for  our  sins,  we 
died  with  Him.  Our  sins  brought  Christ  to  Calvary  ; 
Christ  on  Calvary  brings  us  into  Paradise.  Not  that 
alone.  The  power  of  the  cross,  experienced  in  our  hearts, 
when  we  believe  in  Christ,  by  faith  appropriating  all  that 
He  is  and  has  our  own,  makes  it  possible  for  us  to  mor- 
tify the  promptings  of  sin  within  us  and  by  and  by  reduce 
them  to  a  state  of  inactivity  not  unlike  death.  Neverthe= 
less  I  live.  To  be  crucified  with  Christ,  to  die  with  Christ, 
that  is,  to  accept  fully  and  sincerely  of  Chri.st's  salvation, 
is  to  live  the  immortal  life  here  already,  is  to  live  in  a 
truer  and  nobler  sense  than  ever  before.     The  Christian 


366  EPISTLE  TO  THE  GALA  TIANS.  [11.  20. 

does  not  give  up  his  personality.  He  lives.  Yet  not  I, 
but  Christ  Hveth  in  me.  Not  the  old,  natural  man,  not 
that  1  who  was  enslaved  by  the  fear  and  tyranny  of  the 
law  and  the  promptings  of  sin,  but  the  new,  liberated  /, 
the  new  man,  vivified  by  the  spirit  of  God.  Christ  lives 
in  him  by  faith.  He,  Christ,  is  the  righteousness  of  the 
believer.  Through  Christ  accepted  in  a  living  Faith, 
Paul  stood  before  God  as  sinless  and  righteous  as  Christ 
Himself,  after  having  completed  the  work  of  the  Atone- 
ment, when  the  Father  found  in  Him  no  imputed  sin  any 
more,  but  only  righteousness  and  holiness,  Christ  by 
His  word  and  spirit  is  also  the  new,  inner  life,  the  moving 
cause  and  power  of  the  new  activity  displayed  by  the  be- 
liever. "  For  Christ's  sake  "  means  everything  to  the  true 
follower  of  the  Master.  In  the  flesh.  Outwardly,  the 
Christian  lives  as  other  people  do.  He  is  in  the  body  as 
they  ;  it  is  his  inner  life  which  is  "  hid  with  Christ  in  God." 
By  the  faith  of  the  Son  of  God.  Faith  is  the  very  atmos- 
phere in  which  he  lives.  By  faith,  he  also  has  Christ 
living  in  his  own  heart.  Christ  is  constantly  the  object 
of  faith ;  all  source  of  life  and  strength.  Yea,  faith  in 
Christ  makes  life  and  resurrection  certain  even  in  the  hour 
of  death.  Christ  is  the  Son  of  God,  and  is  therefore  suf- 
ficiently powerful  to  keep  all  His  promises  to  the  believer. 
Who  loved  me.  Ah,  Paul  is  no  cold-blooded  man  of  war! 
He  is  rather  a  man  of  love.  God  loved  the  whole  world 
in  Christ,  but  to  the  Apostle  it  comes  in  a  higher,  nearer, 
more  touching  light :  Christ  loved  inc.  Oh,  that  the 
thousands  of  weary,  thirsty  souls,  who  are  dying  because 
of  unsupplied  love,  might  with  Paul  be  able  to  say :  He 
loved  VIC  !  To  say,  to  know,  to  feel  that,  is  a  great  part 
of  heaven  already  here  below.  Gave  himself  for  me. 
Wonder  at  the  holy,  loving  perseverance  of  the  Apostle. 
Time  and  again  he  returns  to  the  meritorious  works  of 


II.  21.]  DELIVERANCE  FROM  THE  LA  W.  367 

Christ.  Christ  did  it  all,  paid  it  all,  gave  Himself.  Christ 
gave  Himself  for  Paul.  Oh,  how  personal  it  had  become 
to  the  man  of  Tarsus.  Christ  loved  Jiiiii,  gave  Himself 
for  ///;;/,  lived  in  Jiim.  Blessed  salvation  indeed.  Would 
Paul  then  return  to  Moses,  would  the  beloved  of  Christ 
seek  bondage  anew?  Assuredly  not.  Frustrate  the 
grace  of  God.  Frustrate  means  to  render  ineffectual. 
The  Judaizing  party  by  clinging  to  the  Law  made  the 
grace  of  God  in  Christ  of  no  value  or  use.  Every  one 
who  refuses  to  accept  of  Christ,  or  who  seeks  after  sub- 
stitutes for  Christ,  renders  the  grace  of  God  ineffectual. 
Several  modern  tendencies  receive  their  condemnation 
here.  The  grace  of  God  means  salvation  through  Christ, 
and  through  nothing  else.  A  denial  of  the  efificacy  of 
the  merits  of  Christ,  or  confidence  in  the  merits  of  our 
own  works,  or  laxity  in  sanctification  as  a  result  of  a  life 
in  faith,  or  a  persistent  clinging  to  our  own  unworthiness 
instead  of  accepting  Christ,  all  frustrate  the  grace  of 
God.  If  righteousness  come  by  law.  Another  climax. 
What  man  needs  and  seeks  after  is  righteousness.  On 
that  point  all  agree.  Only  the  just  have  a  right  to  see 
God.  The  Law  has  failed  in  bringing  about  in  man  such 
a  righteousness.  Our  works  are  entirely  insufificient  for 
justification.  So  the  Christian  turns  to  Christ  in  faith, 
and  according  to  God's  inscrutable  wisdom  and  love 
receives  an  imputed  righteousness,  is  justified  by  faith 
without  any  works  of  his  own,  becomes  a  child  of  God, 
receives  and  lives  in  a  new  life  in  continued  and  ever 
growing  sanctification.  Then  Christ  is  dead  in  vain.  If 
the  Law  really  could  make  us  righteous  before  God,  then 
why  should  Christ  be  made  to  suffer  and  die  ?  A  return 
to  the  bondage  of  the  Law  meant  to  say,  that  there  was 
no  real  necessity  for  the  sufferings  and  death  of  Christ, 
they  had  no  object  and  could  be  of  no  real  benefit  to 
mankind. 


CHAPTER  III. 

1-5.  O  foolish  Galatians,  who  did  bewitch  you,  before  whose  eyes  Jesus 
Christ  was  openly  set  forth  crucified  ?  This  only  would  I  learn  from  you, 
Received  ye  the  Spirit  by  the  works  of  the  law,  or  by  the  hearing  of  faith  ? 
Are  ye  so  foolish  ?  having  begun  in  the  Spirit,  are  ye  now  perfected  in  the 
flesh  ?  Did  ye  suffer  so  many  things  in  vain  ?  if  it  be  indeed  in  vain.  He 
therefore  that  supplieth  to  you  the  Spirit,  and  worketh  miracles  amongyou, 
doeth  he  it  by  the  works  of  the  law,  or  by  the  hearing  of  faith  ? 

Foolish  Galatians.  They  were  guilty  of  insufficient 
application  of  the  mind  or  intellect,  a  defect  in  the  liead 
more  than  in  the  Jieart.  Foolish  refers  to  the  absence  or 
undisciplined  condition  of  the  reasoning  faculty  The 
Galatians  were  intellectually  shallow  and  frivolous.  They 
had  little  of  mental  stability.  Only  a  little  reflection 
would  have  saved  them  from  their  inconsistencies,  it 
seems.  It  is  a  sad  thought,  that  many  members  of  the 
Church  of  Christ  not  infrequently  show  marked  traits  of 
the  same  character.  Acting  on  impulse,  instead  of  rea- 
soning, brings  bad  results.  Mark  again  the  plainness,  not 
to  say  vehemence,  of  Paul's  language,  based  not  upon 
anger  or  lacking  tact,  but  upon  the  importance  of  the 
subject  under  discussion.  Bewitched  you.  Hypnotized 
we  would  probably  say  in  our, day.  Paul  makes  use  of 
the  popular  superstition  of  an  "evil  eye."  The  meta- 
phor is  a  strong  and  striking  one  in  its  connection.  Christ 
had  evidently  and  plainly  been  set  before  their  eyes, 
posted  up  in  large  bold  characters,  as  it  were,  and  now 
some  one  had  hypnotized  them,  so  that  they  could  not 
see  Him  any  more.  The  allusion  is  of  course  to  the 
368 


III.  1-3.]  CHRIST  CRUCIFIED.  369 

Judaizing  teachers.  The  figure  of  speech  is  an  accusation, 
explanation,  and  excuse  all  in  one.  Not  obey  the  truth. 
Originally  a  gloss.  The  words  are  in  place  as  an  ex- 
planation, calling  attention  to  the  terrible  character 
of  the  work  of  their  hypnotizers.  Obeying  the  truth 
is  one  of  the  greatest  of  compliments,  a  true  sign 
of  a  Christian  character ;  the  opposite  condition  of 
mind  is  guilty  and  degraded  without  measure.  Evi= 
dently  set  forth.  The  English  phrase  is  too  weak. 
Christ  crucified  had  been  preached  so  vividly,  and  they 
had  listened  so  sincerely  and  with  so  much  conviction,  as 
if  they  had  seen  a  painting  of  it,  or  seen  the  very  act  it- 
self. Now  they  saw  nothing  of  it  at  all  any  more.  They 
were  hypnotized,  so  to  speak.  Crucified.  The  word  is 
plain  and  direct.  Paul  preached  Christ  and  Him  cruci- 
fied.. This  truth  must  ever  be  brought  out  as  promi- 
nently as  possible.  Among  you.  The  words  are  wanting 
in  four  of  the  most  ancient  MSS.,  and  in  a  majority  of  the 
oldest  versions.  If  they  are  retained,  they  should  be 
taken  with  "  evidently  set  forth,"  not  with  "  crucified." 
In  any  case  they  would  refer  to  the  plainness  of  the 
preaching  of  Christ  as  crucified  for  us,  and  the  willing 
and  easy  acceptance  on  part  of  the  Galatians.  This  only. 
Paul  is  leading  them  on  to  a  narrow  passage.  He  is 
getting  them  into  the  corner.  Just  one  question  :  Your 
present  conduct  and  your  past,  how  can  they  be  recon- 
ciled ?  Received  ye  the  Spirit.  The  usual  gifts  in  and 
for  sanctification,  or  a  new  and  holy  life,  and  probably 
especially  the  spiritual  gifts  of  a  miraculous  character, 
such  as  the  gift  of  prophecy,  the  gift  of  tongues,  the  in- 
terpretation of  tongues,  the  discerning  of  spirits,  gifts 
of  healing,  etc.  (Comp.  Acts  2  :  4,  17,  18,  33;  8  :  17  ; 
10  :  44-46;  I  Cor.  12  and  14.)  By  the  works  of  the  law. 
The  question  is  :  Did  you  receive  the  gifts  of  the  Spirit 
24 


370  EPISTLE  TO  THE  GALATIANS.  [111.3,4. 

by  your  works  of  the  Law  ?  Could  your  partial  and  im- 
perfect keeping  of  the  Commandments  of  the  Law  give 
you  peace,  and  joy,  and  assurance,  and  hope,  and  the 
powers  of  miraculous  import,  such  as  you  have  seen  and 
experienced  ?  Paul  is  trying  to  arouse  their  memory  and 
conscience.  By  the  hearing  of  faith.  We  should  prob- 
ably have  said  by  the  preaching  of  faith,  but  note  the 
splendid  turn  in  the  phrase  used.  He  had  preached, 
they  had  heard,  that  is,  gladly  and  willingly  received  this 
message  concerning  faith  in  Christ.  By  hearing  that 
preaching  they  had  been  justified,  born  again,  had  received 
peace  and  joy,  and  many  of  the  special  gifts  of  the 
Spirit.  Faith  alone  had  done  this  for  them.  Foolish. 
(See  note  on  ver.  i.)  Having  begun  in  the  Spirit. 
They  had  surely  begun  in  the  Spirit,  had  a  spiritual  con- 
ception and  experience  in  their  religion.  Their  faith, 
joy,  and  miraculous  gifts  were  all  the  fruits  of  the  Spirit, 
not  of  the  works  of  the  Law.  Made  perfect  by  the  flesh. 
Finish  or  complete  your  experiences  in  the  flesh.  Flesh 
here  refers  to  the  Law,  or  to  compliance  with  outward 
observances  as  opposed  to  the  spiritual  j^rinciple  of  faith. 
It  is  indeed  foolish  to  descend  from  the  higher,  a  spiritual 
conception  and  experience,  to  a  lower,  the  bondage  of 
the  law,  and  its  failure  to  accomplish  the  necessary  re- 
sults for  salvation.  The  change  from  the  liberty  and 
spirituality  enjoyed  by  a  believer  of  Christ  to  any  pre- 
vious condition,  is  always  a  terrible  descent.  Progress 
and  exaltation  in  spiritual  experiences  come  from  Christ 
alone.  Suffered  so  many  things.  The  Galatians  were 
certainly  subjected  to  many  persecutions,  in  general  with 
the  other  early  Christian  churches.  This  probably  refers 
to  the  enmity  of  the  Jews  at  the  first  conversion  of  the 
Galatians,  and  then  becomes  doubly  significant  in  the 
connection.     They  were  now  listening  with  patience  to 


in.  6,  7-]  ABRAHAM'S  FAITH.  371 

their  former  persecutors,  or  their  allies.  Some  'would 
render,  "  Have  ye  experienced  so  many  things?  "  i.  e. 
(i)  so  many  spiritual  blessings,  or  (2)  such  trials  and  such 
mercies,  both  taken  together.  If  it  be  yet  in  vain.  All 
these  experiences  would  certainly  be  in  vain,  unless  they 
returned  from  their  follies  and  heresies.  Paul  here 
gently  and  lovingly  suggests  that  appearances  might 
possibly  be  against  them,  and  that  he  will  not  give  up 
all  hope  of  their  yet  remembering  the  first  joyous  con- 
viction, and  that  the  memory  of  that  experience  would 
be  beneficial  to  them  even  now. 

6-9.  Even  as  Abraham  believed  God,  and  it  was  reckoned  unto  him  for 
righteousness.  Know  therefore  that  they  which  be  of  faith,  the  same  are 
sons  of  Abraham.  And  the  scripture,  foreseeing  that  God  would  justify 
the  Gentiles  by  faith,  preached  the  gospel  beforehand  unto  Abraham,  say- 
ing. In  thee  shall  all  the  nations  be  blessed.  So  then  they  which  be  of  faith 
are  blessed  with  the  faithful  Abraham. 

Abraham  believed  God.  (See  Gen.  15:  16;  James 
2:23;  Rom.  4:3.)  They  must  admit  that  they  them- 
selves had  received  the  gifts  of  the  Spirit  and  of  a  new 
life,  not  by  the  law,  but  by  faith.  Then  comes  the  case 
of  Abraham,  the  great  "  Father  of  his  country,"  to  the 
Jews  and  Judaizers.  What  about  him?  Only  this,  that 
he  believed  God,  before  the  institution  of  circumcision. 
His  faith  was  accounted  to  him  for  righteousness.  This 
was  done  before  he  and  his  were  under  the  Law.  Ac- 
counted ...  for  righteousness.  Abraham's  faith  in 
God's  promises  of  a  Messiah  was  reckoned  in  his  accounts 
in  the  heavenly  ledger  as  righteousness.  God  keeps  an 
account  with  man,  as  it  were.  Abraham's  faith  was 
posted  on  the  right  side  of  the  ledger,  and  it  was  posted 
as  righteousness.  They  which  are  of  faith  .  .  .  are  the 
children  of  Abraham.  The  Judaizers  were  saying  that 
circumcision  is  necessary  in  order  to  become  a  child  of 
Abraham  ;  is  necessary  to  righteousness  and  sonship  with 


372  EPISTLE  TO  THE  GALATIANS.  ["i- 8,  9. 

God.  Abraham  Avas  justified  by  faith  and  not  by  cir- 
cumcision, or  any  other  commandment  of  the  Law.  His 
righteousness  and  sonship  with  God  were  prior  to  the 
Law  and  depended  on  faith.  Those  having  faith  in  God's 
promises  now  were  therefore  the  true  children  of  Abra- 
ham. That  which  made  Abraham  himself  righteous 
before  God,  i.  e.  faith,  had  the  same  blessed  result  now. 
The  scripture.  TJic  inspired  ivord  of  God,  here  per- 
sonified. Foreseeing.  The  spirit  of  God  in  the  word  of 
God  saw  beforehand.  The  Jews  said :  "  What  saw  the 
scripture?"  It  seems  to  have  been  quite  a  common 
formula  among  them.  God  would  justify  the  heathen 
through  faith.  It  was  God's  purpose  to  save  the  Gentiles 
by  faith.  In  the  case  of  Abraham  could  be  seen  the 
entire  dispensation  of  salvation.  He  believed  and  was 
saved,  and  in  this  believing  Abraham  should  all  nations 
be  blessed.  What  was  Abraham,  when  he  believed,  but 
the  same  as  a  believing  Gentile  to-day?  Preached  before 
the  gospel.  This  may  mean  :  "  a  Gospel  before  Gospel 
times  "  (Bengel),  or  it  may  mean  a  Gospel  antecedent  to 
the  Law  and  to  circumcision.  The  promise  to  Abraham 
was  surely  an  anticipation  of  the  Gospel,  not  only  as  an- 
nouncing the  Messiah,  but  also  as  containing  and  embody- 
ing the  great  doctrine  of  justification  by  faith,  in  which 
consists  the  very  essence  of  the  Gospel.  In  thee.  That 
is,  in  Christ,  who  came  from  Abraham,  the  true  seed  of 
Abraham,  and  therefore  also  in  Abraham,  if  they  be- 
lieved, as  he  did,  and  by  faith  became  his  spiritual  de- 
scendants. What  applied  to  him  applied  potentially  and 
prophetically  to  them  also.  The  blessing  (justification) 
comes  to  man  only  from  the  atoning  death  and  imputed 
merit  of  Christ.  These  were  apprehended  by  faith  in  the 
case  of  Abraham.  They  are  so  apprehended  by  each  of 
his  spiritual  descendants.      Be   blessed.     Be    saved,    be 


III.  10,  II.]  NO^  MIDDLE  STATE.  373 

participators  in  Christ,  become  members  of  the  kingdom 
of  the  Messiah,  have  equal  privileges  with  Abraham. 
With  faithful  Abraham.  The  spiritual  descendants  are 
blessed  in  Abraham  and  ivitJi  him.  He  is  the  first,  the 
head,  of  a  great  company,  comprising  them  all.  Faithful 
here  means  full  of  faith. 

10-14.  For  as  many  as  are  of  the  works  of  the  law  are  under  a  curse  : 
for  it  is  written,  Cursed  is  every  one  which  continueth  not  in  all  things  that 
are  written  in  the  book  of  the  law,  to  do  them.  Now  that  no  man  is  justi- 
fied by  the  law  in  the  sight  of  God,  is  evident :  for.  The  righteous  shall  live 
l)y  faith  ;  and  the  law  is  not  of  faith  ;  but,  lie  that  doeth  them  shall  live  in 
them.  Christ  redeemed  us  from  the  curse  of  the  law,  having  become  a 
curse  for  us ;  for  it  is  written,  Cursed  is  every  one  that  hangeth  on  a  tree; 
that  upon  the  Gentiles  might  come  the  blessing  of  Abraham  in  Christ 
Jesus  ;  that  we  might  receive  the  promise  of  the  Spirit  through  faith. 

As  many  as  are  of  the  works  of  the  law.  Corresponds 
to  "  they  which  are  of  faith  "  in  vers.  7  and  9.  It  com- 
prehends all  who  trust  in  the  works  of  the  Law  for  Salva- 
tion, who  seek  to  become  righteous  by  their  obedience  to 
the  Law,  and  who  hope  to  reach  heaven  by  the  merits  of 
their  own  works.  Under  the  curse.  Strictly,  arc  under 
a  curse.  The  curse  and  blessing  are  opposed.  Curse 
means  condemnation,  the  opposite  of  blessing,  which  is 
justification.  There  is  no  middle  state.  For  it  is  written. 
Paul  quotes  from  their  own  Jewish,  accepted  authorities. 
This  gives  terrible  force  to  the  argument.  The  words 
(Deut.  27  :  26)  are  the  conclusion  of  the  curse  uttered  on 
Mt.  Ebal.  It  applied  first  of  all  to  the  Jews,  but  also  to 
every  one  seeking  to  be  justified  by  his  obedience  to  the 
Law  and  not  in  God's  own  appointed  way,  by  faith. 
The  Law  demands  a  perfect  obedience  ("  in  all  things  ") 
and  a  continual  obedience  ("continueth  not  ").  No  man 
is  Justified  by  the  law.  A  law  which  pronounces  a  curse 
upon  all  who  fail  to  render  a  perfect  obedience  to  its 
commands,  cannot  possibly  justify  man,  who  is  ever  un- 


374  EPISTLE  TO  THE  GALATIANS.  [111.11,12. 

able  to  produce  this  complete  obedience.  The  way  to 
justification  by  the  Law  is  closed,  never  to  be  opened 
again.  In  the  sight  of  God.  The  Law  may  produce 
an  outward  righteousness  which  is  commendable,  as  for 
instance  in  the  case  of  Paul  himself  before  his  conversion, 
but  when  man  stands  accused  as  a  prisoner  before  the 
bar  of  God,  something  more  is  required.  The  perfect 
purity  and  obedience  of  our  hearts  is  then  necessary,  if 
we  are  to  be  acquitted  by  the  law  and  by  God,  the 
eternal  Judge.  The  just  shall  live  by  faith.  Quoted 
from  Hab.  2  :  4.  also  found  in  Rom.  1:17;  Hebr.  10  :  38. 
One  of  the  most  important  doctrinal  passages  in  the 
entire  New  Testament.  God  pointed  to  another  way  to 
justification  already  by  the  prophet  in  the  old  Covenant, 
therefore  it  must  surely  be  impossible  to  be  justified  by 
the  works  of  the  law.  It  is  faith  (not  law)  that  gives 
righteousness,  and  therefore  life.  A  man  is  not  just 
before  the  exercise  of  faith,  but  he  becomes  justified  by 
the  exercise  of  it  ;  and  from  another  point  of  view,  the 
state  of  righteousness  so  received  is  also  a  state  of  life. 
The  Christian,  the  just,  lives  by  faith  and  in  faith,  re- 
ceives his  righteousness  through  faith,  also  his  strength 
and  hope  by  faith.  How  is  it  possible,  then,  that  he 
should  live  by  the  works  of  the  Law  ?  The  law  is  not  of 
faith.  The  very  nature  of  the  law  is  such  that  it  cares 
nothing  for  faith,  it  demands  works.  It  gives  nothing, 
but  requires  everything.  The  contrast  between  the  Law 
and  the  Gospel  should  always  be  clearly  defined  by  the 
Christian  teacher.  Doeth  them  .  .  .  shall  live.  If  man 
could  yield  perfect  obedience  to  the  Law,  then  he  would 
be  just  and  could  live  by  the  Law,  instead  of  by  faith. 
But  can  he  yield  such  an  obedience  ?  No,  a  thousand 
times  no.  And  so  man  remains  under  the  curse  of  the 
Law,   until  saved   by   faith.     Christ  has    redeemed    us. 


III.  13,  14.]  THE  CURSE  OE  THE  LA  IV.  375 

Ransomed  us.  Christ  set  us  free  by  purchase  from  the 
state  in  which  we  were  held.  We  are  bought  with  a 
price.  (See  Cor.  6  :  20 ;  7:23;  Matt.  20  :  28 ;  i  Tim.  2:6; 
I  Pet.  1:18,  19.)  Us.  The  Jews  in  a  special  and  direct 
sense  ;  the  Gentiles  also,  in  general.  From  the  curse  of 
the  Law.  He  became  the  curse,  which  we  were,  in  our 
stead,  that  in  Him  we  might  cease  to  be  a  curse.  The 
curse  of  the  Law  demanded,  meant  death.  To  rescue 
us,  Christ  submitted  to  an  accursed  death.  He,  though 
sinless,  bore,  nay,  became  the  curse,  that  on  us  might 
come  the  blessing.  For  us.  "  On  our  behalf,"  "  for  our 
sakes,"  not  "  in  our  stead."  Paul,  like  the  rest  of  the 
Apostles,  regarded  the  sufferings  of  Christ  as  undergone 
in  our  stead.  The  idea  is  distinctly  presented  in  this 
very  passage,  but  it  must  be  gathered  from  the  context, 
not  from  the  preposition.  The  great  doctrine  of  our 
Blessed  Lord's  vicarious  sufferings  and  death  does  not 
rest  upon  the  narrow  foundation  of  the  exact  force  of  a 
particle.  It  is  the  doctrine  of  the  entire  form  of  Wor- 
ship of  the  Old  Testament,  especially  in  the  numerous 
types  and  prophecies,  and  it  is  the  doctrine  of  the  Lord 
Himself  and  His  Apostles  in  the  N.  T.  (See  Is.  53  :  5,  6; 
Matt.  20  :  28  ;  Tit.  2  :  14.)  As  it  is  written.  Paul  ap- 
peals again  and  again  to  the  revealed  Word  of  God.  A 
good  example  to  follow.  Cursed  is  every  one  that 
hangeth  on  a  tree.  (From  Deut.  21  :  23.)  By  dying  on 
the  cross  Christ  received  in  the  fullest  possible  measure 
the  curse  of  the  Law.  The  blessing  of  Abraham.  The 
blessing  promised  to  Abraham  and  to  be  fulfilled  in  his 
seed,  that  is,  in  Christ.  Justification  by  faith  (ver.  9). 
In  Christ  the  Gentiles  had  become  the  equals  of  the 
Jews.  Receive  the  promise  of  the  spirit.  Rather,  the 
fulfilment  of  that  promise.  Same  phrase  occurs  in  Acts 
I  :  4  ;  2  :  33.     It  is  through  faith  in  Christ  Jesus  that  the 


376  EPISTLE   TO   THE  GALATIANS.  [111.15,16. 

Gentiles  partake  in  the  blessing  and  receive  the  gift  of 
the  Holy  Ghost  with  all  attendant  privileges. 

15-18.  Brethren,  I  speak  after  the  manner  of  men  :  Though  it  be  but  a 
man's  covenant,  yet  when  it  hath  been  confirmed,  no  one  maketh  it  void, 
or  added  thereto.  Now  to  Abraham  were  the  promises  spoken,  and  to  his 
seed.  He  saith  not,  And  to  seeds,  as  of  many ;  but  as  of  one.  And  to  thy 
seed,  which  is  Christ.  Now  this  I  say ;  A  covenant  confirmed  beforehand 
by  God,  the  law,  which  came  four  hundred  and  thirty  years  after,  doth  not 
disannul,  so  as  to  make  the  promise  of  none  effect.  For  if  the  inheritance 
is  of  the  law,  it  is  no  more  of  promise:  but  God  hath  granted  it  to  Abraham 
by  promise. 

I  speak  after  the  manner  of  men.  A  familiar  expres- 
sion with  Paul  (Rom.  3:5;  i  Cor.  3:3;  9  :  28).  It 
means  :  "  according  to  an  ordinary  human  standard," 
"  as  men  commonly  judge,  or  speak,  or  act."  Though  it 
be  but  a  man's  covenant.  When  the  parties  to  a  con- 
tract have  signed  and  sealed  it,  or  when  a  man  has  made 
his  last  Will  and  dies,  then  the  matter  contained  in  said 
Contract  or  Will  stands  as  decided.  No  one  can  annul 
it,  or  change  it,  if  properly  made.  When  the  Deed  is 
properly  made,  signed  and  recorded,  it  decides  the  owner- 
ship of  the  property.  If  the  Will  is  properly  made, 
signed,  and  probated,  it  remains  valid,  whatever  may  be 
the  wishes  of  those  interested.  To  Abraham  and  his 
seed  were  the  promises  made.  The  promise  was  fre- 
quently repeated.  (See  Gen.  12:3;  13:15;  17:8;  18:18; 
22  :  18.)  It  was  a  temporal  and  spiritual  promise.  The 
latter  predominates.  With  Paul  the  spiritual  application 
is  the  one  used.  He  saith  not.  "  He  "  must  be  sup- 
plied. It  refers  cither  to  God  or  the  promise.  And  to 
seeds,  as  of  many;  but  as  of  one.  The  seed  of  Abraham 
is  Christ.  The  singular  used  both  in  the  Hebrew  and  in 
LXX.  gives  Paul  occasion  to  speak  of  this  prophetic  al- 
lusion to  Christ.  Not  by  the  millions  of  posterity  given 
to  Abraham,   but    in    Christ   alone   would    the    blessing 


III.  17,  18.]  HEIRSFflP  IN'  CHRIST.  377 

promised  be  fulfilled.  The  promise  was  restricted  to 
one  line,  that  of  Isaac,  and  in  its  culmination  to  one  per- 
son, Christ.  And  this  I  say.  This  is  my  meaning.  Paul 
here  returns  to  the  argument  of  ver.  15.  Confirmed 
before  of  God,  Confirmed  by  God  before  the  giving  of 
the  Law  by  so  many  repetitions  of  the  promise,  also  by 
an  oath  (Hebr.  6  :  17),  and  by  external  signs  (Gen.  15  :  17), 
among  which  circumcision  was  the  most  important.  In 
Christ.  Probably  a  gloss.  If  retained,  they  should  be 
rendered  :  unto  Christ,  i.  e.  with  a  view  to  Christ,  to  find 
its  fulfilment  in  Christ.  Four  hundred  and  thirty  years 
after.  On  the  chronological  questions  involved,  see 
Ellicott  in  loco  and  Alford's  and  Lightfoot's  notes.  A 
long  time,  that  is  the  question  of  the  argument.  The 
Law  was  given  hundreds  of  years  later  than  the  promise. 
The  inheritance.  In  the  first  place  the  temporal  inherit- 
ance of  the  land  of  Canaan,  but  here  especially  the  spirit- 
ual blessings  of  the  Messianic  kingdom.  Eyen  the  se- 
curing of  the  earthly  Canaan  was  a  matter  of  faith  (Heb. 
II  :  8-16).  Gave  it.  The  inheritance  was  not  on  ac- 
count of  any  law,  or  any  works  of  the  Law.  God  gave  it 
freely,  out  of  His  grace  alone.  In  the  original,  a  strong 
word  is  used.  It  means  to  give  freely,  that  is,  without 
any  contract  or  consideration  received  or  requested  from 
the  second  party.  God  gave  the  promise  to  Abraham 
untrammelled  by  any  engagement  on  His  side  by  the 
non-fulfilment  of  which  it  might  be  made  void.  It  was 
a  gift  of  grace,  received  in  its  promise  by  Abraham's 
faith. 

19-24.  What  then  is  the  law.'  It  was  added  because  of  transgressions, 
till  the  seed  should  come  to  whom  the  promise  hath  been  made ;  and  it 
was  ordained  through  angels  by  the  hand  of  a  mediator.  Now  a  mediator 
is  not  a  mediator  of  one ;  but  God  is  one.  Is  the  law  then  against  the 
promises  of  God  ?  God  forbid  :  for  if  there  had  been  a  law  given  which 
could  make  alive,  verily  righteousness  would  have  been  of  the  law.     How- 


378  EPISTLE   TO  THE  GALATIANS.  [111.19,20. 

beit  the  scripture  hath  shut  up  all  things  under  sin,  that  the  promise  by 
faith  in  Jesus  Christ  might  be  given  to  them  that  believe. 

But  before  faith  came,  we  were  kept  in  ward  under  the  law,  shut  up  unto 
the  faith  which  should  afterwards  be  revealed.  So  that  the  law  hath  been 
our  tutor  to  bring  us  unto  Christ,  that  we  might  be  justified  by  faith. 

Wherefore  then  serveth  the  law  ?  Literally,  ivhat 
tJioi  is  tJic  Laiv  ?  If  it  did  not  affect  tlie  promise,  what 
did  it  do?  Notice  here  the  inferiority  of  the  law  in  four 
particulars.  It  is  restricted  and  conditioned,  "  added  be- 
cause of  transgressions  ;  "  temporary  and  provisional, 
"  till  the  seed  should  come  ;  "  it  was  given  by  God  medi- 
ately, "  through  angels ; "  it  was  received  from  God 
mediately,  "  by  the  hand  of  a  mediator,"  i.  e.  Moses. 
It  was  added.  It  did  not  belong  to  God's  original  plan  ; 
but  came  as  a  sort  of  marginal  addition.  It  was  paren- 
thetical in  its  nature.  Because  of  transgressions.  The 
purpose  of  the  Law  was  not  to  check  or  restrain  sin  ; 
nor  to  increase  the  evil  in  the  world.  Both  explanations 
have  been  made  and  accepted  by  some.  The  object  of 
the  Law  was  to  show  up  sin  in  all  of  its  hideousness  as 
an  offence  against  God,  a  rebellion  against  His  authority. 
As  such,  sin  was  not  known  until  that  authority  was  ex- 
pressed in  the  form  of  command  or  prohibition,  that  is, 
of  law.  The  Law  should  make  sin  known  as  sin.  The 
seed.  Christ,  as  in  ver.  16.  To  whom  the  promise  was 
made.  Made  to  Him  in  whom  it  is  fulfilled.  Same 
phraseology  as  in  ver.  14.  Ordained  by  angels.  (See 
Deut.  33  :  2.)  The  angels  were  present  as  witnesses  at 
the  giving  of  the  Law  (Acts  7  :  38,  53  ;  Hebr.  2  :  2). 
Mediator.  Here,  Moses.  A  mediator  is  not  a  mediator 
of  one,  but  God  is  one.  The  various  interpretations  of 
this  brief  verse  are  said  to  exceed  four  hundred.  The 
following  seems  to  be  quite  generally  accepted  now  ;  a 
mediator  implies  two  parties,  between  whom  the  media- 
tion is  carried  on.     The  Law  is  a  contract  between  two 


HI.  21,  22.]  PEDAGOGIC  USE  OF  THE  LAW.  379 

parties,  God  on  the  one  hand,  the  Jewish  people  on  the 
other.  But  in  the  giving  of  the  promise  there  is  no  me- 
diator. It  depends  on  God  alone,  and  He  gives  the 
promise  directly.  There  are  not  two  contracting  parties. 
Promises.  Plural  as  in  vcr.  16.  The  promise  was  scx'cral 
times  repeated.  For  if  .  .  .  Life  had  been  forfeited  by 
sin  ;  life  must  be  recovered  by  righteousness.  The 
promise  assured  life  to  the  believer  through  imputed  right- 
eousness ;  the  Laiv  offered  life  as  a  reward  for  a  perfect 
obedience.  Both  promised  life  on  well  defined  condi- 
tions. Man  could  not  render  perfect  obedience,  and  so 
the  Law  could  not  give  Life.  The  promise  succeeded. 
By  God's  grace  man  could  believe,  and  so  obtain  life.  Hath 
concluded.  We  are  all  caught  in  the  very  act  of  sin,  as  it 
were.  We  are  hemmed  in,  there  is  no  wa)-  out.  The  Law 
gives  us  no  hope.  All.  All  mankind.  The  promise  by 
faith  in  Jesus  Christ.  The  consciousness  of  sin  is  a  nec- 
essary step  towards  justification.  Faith  is  used  in  a  two- 
fold sense,  subjectively,  referring  to  the  subjective  state  of 
the  Christian,  and  objectively,  as  the  Gospel  which  is  to  be 
believed.  The  law  was  given  not  to  condemn,  but  to 
show  that  by  it  was  no  escape,  from  it  no  escape,  except 
by  faith  in  the  promise,  in  the  person  promising,  and  the 
person  promised.  Before  faith  came.  Before  Christ  came 
and  was  preached.  We  were  kept.  The  law  was  a  kind 
of  prison-house,  in  which  we  were  kept,  shut  up.  Unto 
the  faith.  Objectively.  It  means  the  full  Gospel  reve- 
lation of  Salvation  by  faith  in  Christ.  The  law  was  our 
schoolmaster.  Pedagogue.  Usually  a  slave,  whose 
great  responsibility  made  him  very  strict.  The  pedagogic 
value  of  the  Law  is  shown  as  well  in  its  warnings  and 
threatenings  as  in  the  awakening  of  the  conscience  and 
bringing  a  knowledge  and  conviction  of  sin.  To  bring  us 
unto  Christ.     The  work  of  the  Law  is  necessary.     Only 


380  EPISTLE  TO  THE  GALATIANS.  [in.  25-29. 

the  sick  come  to  the  physician.  Only  sinners  come  to 
Christ.  Justified  by  faitli.  Coming  to  Christ  in  faith 
we  are  justified.  For  Christ's  sake  alone  God  forgives  us 
all  our  sins,  imputes  to  us  the  righteousness  of  Christ,  and 
adopts  us  as  His  children. 

25-29.  But  now  that  faith  is  come,  we  are  no  longer  under  a  tutor.  For 
ye  are  all  sons  of  God,  through  faith,  in  Christ  Jesus.  For  as  many  of  you 
as  were  baptized  into  Christ  did  put  on  Christ.  There  can  be  neither  Jew 
nor  Greek,  there  can  be  neither  bond  nor  free,  there  can  be  no  male  and 
female  :  for  ye  all  are  one  min  in  Christ  Jesus.  And  if  ye  are  Christ's, 
then  are  ye  Abraham's  seed,  heirs  according  to  promise. 

Children  of  God,  Sons  and  daughters  of  God.  What 
a  blessed  change.  We  ai-e  not  any  longer  under  the  lash 
of  the  whip  of  the  pedagogue.  We  are  free,  grown  up, 
not  under  the  old  pupilage  any  longer,  but  have  all  the 
privileges  of  adult  children.  Baptized  into  Christ  .  .  , 
have  put  on  Christ.  Baptism  is  a  means  of  grace  of  the 
very  highest  order.  It  is  a  sacrament.  In  it  and  by  it 
we  put  on  Christ.  We  come  into  the  very  closest  union 
with  Him,  and  therefore  also  with  one  another.  We 
should  thank  God  very  humbly  and  sincerely  for  His 
grace  and  salvation,  offered  and  given  to  us  in  and  at  our 
Baptism.  Neither  Jew,  nor  Greek.  All  Christians  are 
alike  before  God.  The  Gospel  is  the  great  equalizer  of 
men,  by  lifting  them  all  up  to  the  noble  condition  of 
being  the  sons  and  daughters  of  God.  Abraham's  seed 
and  heirs.  Heirs  indeed,  but  heirs  by  promise,  not  by 
law.  Here  comes  the  conclusion  of  the  whole  argument. 
The  followers  of  the  Messiah,  the  believers  in  Christ,  are 
the  true  seed  of  Abraham.  The  kingdom  of  Christ,  which 
they  possess,  is  the  promised  inheritance. 


CHAPTER  IV. 

1-7.  But  I  say  that  so  long  as  the  heir  is  a  child,  he  differeth  nothing 
from  a  bondservant,  though  he  is  lord  of  all  ;  but  is  under  guardians  and 
stewards  until  the  term  appointed  of  the  father.  So  we  also,  when  we 
were  children,  were  held  in  bondage  under  the  rudiments  of  the  world  :  but 
when  the  fulness  of  the  time  came,  God  sent  forth  his  Son,  born  of  a  woman, 
born  under  the  law,  that  he  might  redeem  them  which  were  under  the  law, 
that  we  might  receive  the  adoption  of  sons.  And  because  ye  are  sons, 
God  sent  forth  the  Spirit  of  his  Son  into  our  hearts,  crying,  Abba,  Father. 
So  that  thou  art  no  longer  a  bondservant,  but  a  son ;  and  if  a  son,  then 
an  heir  through  God. 

A  child  differeth  nothing  from  a  servant.  A  further 
description  of  the  difference  between  nonage  and  freedom. 
Lord  of  all.  The  child-heir  is  and  should  not  be  con- 
sidered as  being  a  servant,  and  yet  during  his  minority  he 
really  often  has  less  rights  than  a  good  and  faithful  ser- 
vant. Under  tutors  and  governors.  Guardians  of  the 
persons  and  stewards  of  the  property.  Until  the  time 
appointed  of  the  father.  The  heir  during  his  minority 
represents  the  state  of  the  world  before  the  Gospel.  The 
minority  of  the  human  race  is  fixed  by  the  heavenly 
Father,  even  as  civil  laws  fix  the  time  in  the  usual 
cases.  We.  First  of  all  the  Jews,  but  the  Gentiles  are 
also  included.  All  who  are  now  Christians  had  before 
been  subject  to  the  Law,  the  Law  of  Moses  in  the  case  of 
the  Jews,  and  the  law^  of  Conscience  in  general  in  regard 
to  everybody  else.  Elements  of  the  world.  The  rudi- 
ments of  religious  teaching.  Both  Jews  and  Gentiles 
alike  were  held  in  bondage  by  rudimentary  principles  of 
religious  knowledge.     Gentile  and  even  Jewish   religion 

381 


382  EPISTLE  TO  THE  GALATIANS.  [iv.  4-7. 

was  much  bound  up  with  the  senses,  was  of  this  world, 
and  the  most  important  element  in  them  was  that  of 
ritual.  The  fulness  of  time.  The  fulness  of  time  had 
come  in  a  double  sense.  The  time  appointed  by  God,  the 
Father,  had  come  (cf.  4:2);  the  world  had  also  arrived 
at  its  maturity,  and  the  Law  had  worked  out  its  ediica 
tional  purpose.  Sent  forth  his  Son.  This  implies  tlutt 
our  Lord  existed  before  His  incarnation,  that  lie  "  w.is 
with  God"  (John  i:  i).  ^flade  of  a  woman.  Better: 
born  of  a  zvoman.  This  is  intended  to  bring  out  the  true 
humanity  of  Christ.  Our  Saviour  was  truly  the  Son  of  Gcd 
and  as  truly  also  the  Son  of  Man.  Made  under  the  law. 
Better:  born  under  the  laiv.  Christ,  born  of  a  woman, 
became  the  Head  and  representative  of  the  human  race, 
that  in  Him  we  might  become  the  sons  of  God.  l^orn 
under  the  Law,  our  Saviour  in  His  holy  life  fulfilled  its 
commandments,  and  in  His  death  satisfied  its  conditions, 
by  bearing  its  penalty  and  redeeming  us  from  its  curse. 
To  redeem  them  that  were  under  the  law.  Paul  here 
states  why  Christ  took  upon  Himself  our  human  nature. 
He  did  redeem  or  ransom  at  the  price  of  His  own  death 
both  Jew  and  Gentile,  from  the  curse  and  bondage  of  the 
Law.  Adoption  of  sons.  Redemption  means  adoption. 
Forgiveness  and  Justification  is  followed  byoursonship 
with  God.  The  Spirit  of  Christ.  The  Holy  Ghost  pro- 
ceeds not  only  from  the  Father,  but  also  from  the  Se,n. 
Abba  Father.  Used  also  in  Mark  14:  36  and  Rom.  S: 
15.  A  reduplication  of  loving  entreaty.  The  use  of  a 
Jewish  and  Gentile  word  reminds-  and  assures  us  that  in 
Him  %vc  both,  Jews  and  Gentiles,  have  access  as  children 
to  the  Father.  Thou.  The  singular  individualizes  and 
strengthens  the  application.  No  more  a  servant.  After 
the  coming  of  Christ  and  j^our  acceptance  of  Him  by 
faith.     If  a  son,  then  an  heir.     The  Roman  law  treated 


IV.  8-10.]  BEGGARLY  ELEMENTS.  383 

all  the  sons  as  heirs.     The  children  of  God  are  all  heirs, 
and  will  all  be  treated   fairly.     Of  God   through   Christ. 

Better:  tltrougJi  God.     Our  salvation  and   all  consequent 

privileges  are    all  wrought   out   for  us    through  God  in 

Christ. 

S-ii.  Ilowbeit  at  that  time,  not  knowing  God,  ye  were  in  bondage  to 
them  which  by  nature  are  no  gods:  but  now  that  ye  have  come  to  know 
God,  or  rather  to  be  known  of  God,  how  turn  ye  back  again  to  the  weak, 
and  beggarly  rudiments,  whereunto  ye  desire  to  be  in  bondage  over  again  ? 
Ye  observe  days,  and  months,  and  seasons,  and  years.  I  am  afraid  of  you, 
lest  by  any  means  I  have  bestowed  labour  upon  you  in  vain. 

Them  which  by  nature  are  no  gods.  The  gods  of  the 
heathen  were  no  gods.  The  Gentile  converts  had  seen 
idolaters.  Paul  reminds  them  of  their  previous  condition. 
Known  God.  By  the  preaching  of  the  Gospel  which  they 
had  accepted  and  believed,  they  liad  obtained  true  knowl- 
edge of  God.  Or  rather  are  known  of  God.  God  knows 
man,  before  man  knows  God — a  humbling  but  useful 
thought.  We  must  know  God  and  also  be  known  of  Him, 
in  order  to  be  saved.  Again.  In  the  original  a  double 
phrase  :  over  again  from  the  very  beginning.  These 
Galatians  had  been  slaves  to  one  form  of  rudiments,  the 
heathen,  now  they  were  about  to  ensnare  themselves 
again  in  another  set  of  rudiments,  the  Jewish,  and  com- 
mence anew  from  the  very  beginning.  Weak  and  beg= 
garly  elements.  Weak,  powerless  to  give  life  ;  beggarly, 
because  they  were  not  accompanied  by  the  outpouring  of 
the  Spirit.  The  system  of  the  Law  is  always  barren  and 
dry.  The  Gospel  is  rich,  juicy,  and  fruitful.  Ye  observe. 
They  observed  very  probably  the  sabbath  day,  and  days 
of  fasting,  the  day  of  the  New  Moon,  Passover,  Pentecost, 
and  the  Feast  of  Tabernacles,  and  in  all  likelihood  also 
other  days  of  ancient  festivity.  The  observing  of  these 
days  was  not  condemning,  only  the  making  of  that  observ- 
ance a  legal  enactment,  by  which   the   conscience  of  the 


384  EPISTLE  TO  THE  GALATIANS.  [iv.  11-13. 

believer  should  be  placed  under  bondage.  All  such 
matters  are  in  themselves  "  rudiments  "  only,  but  if  prop- 
erly adjusted  and  observed  in  the  fear  of  God,  and  with 
a  due  sense  of  the  spirituality  of  true  religion,  very 
helpful  to  the  Church  at  large  ;  but  never  in  the  pliar- 
isaical  and  legal  sense.  Labour  in  vain.  A  sad  thought, 
a  softening,  sorrow-bringing  thought.  Sometimes  a  ser- 
vant of  Christ  must  share  with  Paul  the  anxiety  of  such 
experiences,  the  darkness  occasioned  by  similar  fears. 
Unless  souls  are  saved,  our  ministry  is  in  vain.  We  can 
hardly  view  it  from  any  other  point  of  view. 

12-16.  I  beseech  you,  brethren,  be  as  lam,  for  I  am  as  ye  are.  Ye  did 
me  no  wrong :  but  ye  know  that  because  of  an  infirmity  of  the  flesh  I 
preached  the  gospel  unto  you  the  first  time  ;  and  that  which  was  a  tempta- 
tion to  you  in  my  flesh  ye  despised  not,  nor  rejected;  but  ye  received  me 
as  an  angel  of  God,  even  as  Christ  Jesus.  Where  then  is  that  gratulation 
of  yourselves  ?  for  I  bear  you  witness,  that,  if  possible,  ye  would  have 
plucked  out  your  eyes  and  given  them  to  me.  So  then  am  I  become  your 
enemy,  because  I  tell  you  the  truth  ? 

Be  as  I  am.  Use  your  Christian  freedom  as  I  do. 
For  I  am  as  ye  are.  Better:  I  became  as  you.  Paul  had 
laid  no  stress  on  his  pure  Jewish  descent.  He  claimed 
no  privileges,  although  he  had  been  circumcised  on  the 
eighth  day.  He  became  a  Gentile  among  Gentiles.  Ye 
have  not  injured  me  at  all.  These  Galatians  had  at  first 
received  Paul  ver)^  kindly.  He  was  not  complaining  of 
their  conduct  in  past  times.  That  was  deserving  of 
praise,  not  of  reproach.  Tlirough  infirmity  of  the  flesh. 
Probably  the  same  as  "  the  thorn  in  the  flesh  "  (2  Cor. 
12  :  7).  It  was  very  likely  some  bodily  ailment,  but  if  it 
was  the  headache,  or  of  the  nature  of  epilepsy,  or  some 
complaint  of  the  eyes,  cannot  be  determined.  Paul  seems 
to  have  been  accidentally  detained  in  Galatia  by  illness, 
so  that  his  "  infirmity  "  was  the  cause  of  his  preaching 
there.     At  the  first.     On  my  first  visit.     (See  Acts.    16: 


IV.  15-18.]  PENALTY  OF  PLAIN  SPEECH.  385 

6.)  My  temptation  which  was  in  my  flesh.  Better : 
your  tcDiptation.  Paul's  sickness  was  a  trial  of  their  faith. 
Christian  churches  should  always  bear  that  in  mind.  The 
weak,  over-worked,  over-burdened  servants  of  the  Lord 
ought  to  be  remembered  with  special  kindness.  Despised, 
nor  rejected.  Very  strong  expressions.  Probably  some- 
thing repulsive  in  the  character  of  Paul's  disease.  Even  as 
Christ  Jesus.  They  received  him  with  open  hearts  and 
arms  and  homes,  as  an  Angel  of  God,  yea,  as  Christ  Him- 
self. What  joy  and  enthusiasm  in  those  days !  The 
blessedness  ye  spake  of.  They  were  happy  then,  spoke 
openly  of  their  blessedness,  and  Paul  was  at  that  time  a 
great  Apostle,  in  their  opinion.  Plucked  out  your  own 
eyes.  This  means :  There  was  no  sacrifice  you  were  not 
ready  to  make  to  show  your  zeal  and  affection  towards 
me.  Your  enemy.  Probably  the  name  given  to  Paul  by 
the  Judaizers.  Because  I  tell  you  the  truth.  The 
reference  is  probably  to  Paul's  second  visit  in  Galatia, 
(See  Acts  18  :  23.)     His  plain  speaking  had  given  offence. 

17-20.  They  zealously  seek  you  in  no  good  way ;  nay,  they  desire  to  shut 
you  out,  that  ye  may  seek  them.  But  it  is  good  to  be  zealously  sought  in 
a  good  matter  at  all  times,  and  not  only  when  I  am  present  with  you.  My 
little  children,  of  whom  I  am  again  in  travail  until  Christ  be  formed  in  you, 
yea,  I  could  wish  to  be  present  with  you  now,  and  to  change  my  voice ;  for 
I  am  perplexed  about  you. 

They  zealously  affect  you.  They  curry  favor  with  you, 
but  they  "  have  an  axe  to  grind,"  they  seek  to  win  you 
over  to  their  own  party,  they  wish  to  make  a  sect  of  you. 
They  would  exclude  you.  They  desire  to  separate  you 
from  me,  and  probably  from  the  rest  of  the  Gentile 
churches,  and  to  make  a  sect  all  by  itself  and  for  them- 
selves. All  the  other  Gentile  churches  had  accepted  the 
freer  teachings  of  Paul ;  the  Judaizers  wished  to  make  an 
isolated  centre  of  Judaism  in  Galatia.  That  ye  might 
25 


286  EPISTLE  TO  THE  GALA  TIANS.  [iv.  iS-20. 

affect  them.  Their  motives  are  entirely  egotistical. 
They  affect  zeal  for  you,  that  you  may  become  truly 
zealous  in  their  favor.  Sometimes  it  becomes  necessary 
to  show  up  the  true  character  of  the  proselytizers.  It  is 
good  to  be  zealously  affected.  It  is  good  to  see  a  true 
and  honest  zeal  exhibited  between  teachers  and  the 
taught.  Love  between  pastor  and  people  is  a  joy  on 
earth  and  in  heaven.  In  a  good  thing.  For  the  spread 
of  the  Gospel  and  the  continued  development  of  Christ's 
kingdom.  My  little  children.  Expression  of  great  ten- 
derness, used  only  by  St.  Paul.  His  heart  melted  for 
them.  They  had  received  the  Gospel  from  him,  they 
were  his  spiritual  children.  Of  whom  I  travail  in  birth 
again.  Oh,  what  a  struggle  many  a  time  before  a  soul  is 
won  finally  for  Christ !  Paul  compares  this  struggle  to  the 
process  of  birth.  The  Galatians  had  relapsed.  The 
struggle  had  all  to  be  gone  through  again.  Until  Christ 
be  formed  in  you.  The  indwelling  of  Christ  in  the  be- 
liever's soul  is  the  principle  of  his  new  life.  To  restore 
this  after  the  relapse  is  a  task  of  deep  anxiety  to  the 
Apostle.  The  Christian  should  continue  to  grow  in 
grace,  until  he  at  last  reaches  ''  the  stature  of  the  fulness 
of  Christ"  (Eph.  4:  13).  Change  my  voice.  He  could 
almost  wish  to  change  his  voice  either  into  tones  of  less 
severity,  or  to  accommodate  his  speech  to  their  require- 
ments, which  he  could  do,  were  he  present  with  them. 
I  stand  in  doubt  of  you.  The  Apostle  was  perplexed. 
He  did  not  know  how  to  deal  Avith  them,  so  as  to  bring 
them  back  to  Christ  from  Mose-s. 

21-31.  Tell  me,  ye  that  desire  to  be  under  the  law,  do  ye  not  hear  the 
law  ?  Forit  is  written,  that  Abraham  had  two  sons,  one  by  the  handmaid, 
and  one  by  the  freewoman.  Howbeit  the  son  by  the  handmaid  is  born 
after  the  flesh  ;  but  the  son  by  the  freewoman  is  born  through  promise. 
"Which  things  contain  an  allegory:  for  these  women  are  two  covenants; 
one  from    mount  Sinai,    bearing  children    unto  bondage,  which    is  Hagar. 


IV.  21-25.]  BOXDAGE  OF  THE  JEWS.  387 

Now  this  Hagar  is  mount  Siiiai  in  Arabia,  and  answereth  to  the  Jerusalem 
that  now  is ;  for  she  is  in  bondage  with  her  children.  But  the  Jerusalem 
that  is  above  is  free,  which  is  our  mother.  For  it  is  written,  Rejoice,  thou 
barren  that  bearest  not ;  break  forth  and  cry,  thou  that  travailest  not;  for 
more  are  the  children  of  the  desolate  than  of  her  which  hath  the  husband. 
Now  we,  brethren,  as  Isaac  was,  are  children  of  promise.  But  as  then 
he  that  was  born  after  the  flesh  persecuted  him  that  was  born  after  the 
Spirit,  even  so  it  is  now.  Howbeit  what  saith  the  scripture  ?  Cast  out  the 
handmaid  and  her  son  :  for  the  son  of  the  handmaid  shall  not  inherit  with 
the  son  of  the  freewonian.  Wlierefore,  brethren,  we  are  not  children  of 
a  handmaid,  but  of  the  freewoman. 

Ye  that  desire  to  be  under  the  law.  A  direct  appeal 
to  those  wlio  were  joining  the  Judaizing  party.  The  one 
by  a  bondmaid,  Hagar  was  an  Egyptian  slave  in  the 
house  of  Abraham  (Gen.  16:  i).  But.  Both  were  the 
children  of  Abraham,  but  one  was  born  naturally  and  the 
other  according  to  God's  promise.  Are  an  allegory. 
The  allegorical  sense  does  not  exclude  the  literal  sense, 
but  is  added  to  it.  These  are  the  two  covenants.  These, 
Hagar  and  Sarah,  stand  for  the  two  covenants.  Which 
gendereth  to  bondage.  Better  :  bringing  fortJi  children 
unto  bondage.  The  moment  they  are  born,  they  are  in 
bondage.  The  progeny  of  Hagar  is  a  nation  of  bond- 
men, just  as  the  Jews  were  under  the  old  covenant.  For 
this  Agar  is  mount  Sinai  in  Arabia.  The  meaning  seems 
to  be :  By  the  word  Hagar  is  meant  Mount  Sinai  in 
Arabia.  The  word  Hagar  in  Arabic  means  "  a  rock," 
and  some  authorities  claim  that  Mount  Sinai  is  so  called 
by  the  Arabs.  That  would  give  a  special  reason  for  using 
Hagar's  name  allegorically  in  this  connection.  Answer- 
eth to  Jerusalem  which  now  is.  The  Jewish  people 
still  under  the  bondage  of  the  law.  Hagar — Sinai — the 
Jerusalem  which  now  is — bondage — these  are  the  several 
steps,  and  the  result:  Children  of  Abraham,  but  in  bond- 
age nevertheless.  Such  were  the  unbelieving  Jews  of 
that  day.     Jerusalem  which  is  above.     A  spiritual  con- 


388  EPISTLE  TO   THE  GALA  TIANS.  [iv.  26-30. 

ception.  The  true  Church  of  Christ.  The  heavenly 
Jerusalem,  of  which  every  believer  is  a  member  and  citi- 
zen. The  mother  of  us  all.  Better  :  zvhich  is  our  mother. 
The  Church,  the  heavenly  Jerusalem,  in  its  completion 
and  perfection,  is  the  metropolis  of  Christianity,  just  as 
the  earthly  Jerusalem  formed  the  centre  of  Judaism. 
Thou  barren,  (Quoted  from  Is.  54:  i.)  The  "barren" 
is  Sarah,  in  this  application,  and  she  was  a  type  of  the 
Gospel  dispensation.  The  Church  of  Christ  was  small 
and  persecuted  in  its  beginning,  but  now  has  '*  many  more 
children  "  than  the  Jewish  Church  ever  could  claim.  "  She 
which  hath  the  husband  "  isHagar,  who  took  the  place  of 
Sarah  for  the  time  being  in  her  relations  to  the  husband. 
She  represents  the  Jewish  people,  nationally,  and  on 
religious  questions,  and  for  a  time  enjoyed  the  special 
favor  of  her  God,  a  relation  frequently  spoken  of  as  that 
between  husband  and  wife.  Many  more  children.  The 
new  dispensation,  Christianity,  with  its  insignificant 
beginnings,  is  gaining  ground  very  rapidly,  while  Judaism, 
with  its  material  possessions  and  privileges,  is  losing  its 
hold,  and  is  "  a  lost  cause."  Persecuted.  Ishmael 
troubled  Isaac.  The  Ishmaelites,  the  Arabs,  have  con- 
tinually troubled  the  Israelites.  The  self-righteous,  phari- 
saical  Judaizers  hated  Paul  and  those  who  believed  in 
Christ  and  lived  spiritually  by  faith.  The  same  rule 
holds  good  to  this  very  day.  Cast  out.  Only  the  chil- 
dren of  promise,  those  who  live  by  faith  and  are  free  in 
Christ,  are  heirs,  i.  e.  the  true  children  of  God.  Those 
who  are  of  the  Law  will  eventually  be  cast  out.  Only  the 
heirs  will  remain  in  the  house  forever.  Christianity  is  an 
exclusive  religion.  It  acknowledges  no  competitor.  It  is 
destined  to  occupy  the  whole  field  alone.  Those  who 
are  of  faith  will  be  victors.  The  Law  and  the  Gospel  can- 
not co-exist  ;  the  Law  must  disappear  before  the  Gospel. 


CHAPTER  V. 

1-6.  With  freedom  did  Christ  set  us  free  :  stand  fast  therefore,  and  be 
not  entangled  again  in  a  yoke  of  bondage.  Behold,  I  Paul  say  unto  you, 
that,  if  ye  receive  circumcision,  Christ  will  profit  you  nothing.  Yea,  I  tes- 
tify again  to  every  man  that  receiveth  circumcision,  that  he  is  a  debtor  to 
do  the  whole  law.  Ye  are  severed  from  Christ,  ye  who  would  be  justified 
by  the  law;  ye  are  fallen  away  from  grace.  For  we  through  the  Spirit  by 
faith  wait  for  the  hope  of  righteousness.  For  in  Christ  Jesus  neither 
circumcision  availeth  any  thing,  nor  uncircumcision ;  but  faith  working 
through  love. 

Stand  fast.  Here  begins  the  hortatory  part  of  this 
Epistle.  The  beHever  is  constantly  exhorted  to  remain 
steadfast.  A  good  beginning  is  certainly  to  be  com- 
mended :  a  good  ending  still  more  so.  In  the  liberty. 
Luther  says:  "  Let  us  learn  to  count  this  our  freedom 
most  noble,  exalted  and  precious,  which  no  emperor,  no 
prophet  nor  patriarch,  no  angel  from  heaven,  but  Christ, 
God's  Son,  hath  obtained  forus  ;  not  that  He  might  relieve 
us  from  a  bodily  and  temporal  subjection,  but  from  a 
spiritual  and  eternal  imprisonment  of  the  crudest  tyrants, 
namely,  the  law,  sin,  death,  and  the  devil."  Christ  suf- 
fered and  died  that  we  might  receive  forgiveness,  be  jus- 
tified, and  live  in  a  new  and  happy  existence.  This  is  a 
spiritual  life,  and  will  ever  grow  into  a  higher  degree  of 
true  and  holy  spirituality.  The  yoke  of  bondage.  They 
who  had  escaped  from  the  thraldom  of  the  Gentiles, 
should  they  now  allow  themselves  to  be  bound  by  Judaism? 
The  "yoke  of  bondage"  refers  to  Judaizing  restraints 
and  restrictions.  I  Paul  say  unto  you.  Note  the  severity 
and  authority  of  his  language.     He  feels  the  necessity  of 

389 


390  EPISTLE   TO   THE  GALA  TIANS.  [v.  3-5. 

forcing  the  discussion  to  a  climax.  Christianity  and  Ju- 
daism could  not  co-exist.  If  we  accept  the  one,  we  must 
give  up  the  other.  On  that  question  no  one  could  remain 
on  the  fence.  Circumcision  means  the  righteousness  of 
the  Law.  Faith  means  the  righteousness  of  Christ. 
There  can  be  no  compromise  between  the  two.  They 
are  diametrically  opposed.  If  ye  be  circumcised.  If  ye 
submit  to  circumcision.  That  act  implied  that  a  man 
sought  salvation  by  the  Law,  of  which  circumcision  is  the 
seal.  To  such  a  man  Christ  and  His  righteousness  can 
be  of  no  advantage.  Circumcision,  in  itself  ethically 
colorless,  under  the  circumstances  meant  the  setting 
aside  of  the  merits  of  Christ.  Shall  profit  you  nothing. 
They  would  have  no  use  of  Christ.  They  could  not  seek 
justification  through  circumcision  (the  Law)  and  by  faith 
through  Christ  at  the  same  time.  I  testify  again.  Cir- 
cumcision placed  a  man  under  the  system  of  the  Law, 
just  as  baptism  placed  him  under  the  Christian  system. 
In  baptism  the  believer  commits  himself  fully  to  Christ, 
in  circumcision  to  Moses.  The  follower  of  Moses  must 
after  that  "  fulfil  perfectly  and  live  ;  fail  and  die." 
Debtor.  Under  an  obligation.  Christ  is  become  of  no 
effect  unto  you.  Ye  were  cut  off  from  Christ.  You  do 
not  belong  to  Him  any  more.  You  are  Christians  no 
longer.  Are  justified.  Better  :  seek  to  be  justified.  Ye 
are  fallen  from  grace.  Probably,  "  ye  are  cast  forth  (like 
Hagar  and  her  son),"  banished  from  grace.  The  believer 
is  justified  by  an  act  of  free  grace.  Seeking  to  be  justi- 
fied in  any  other  way,  he  loses,  his  grace.  Grace  is  here 
a  divine  act  or  relation.  Through  the  Spirit.  Through 
the  workings  of  the  Spirit.  The  Spirit  produces  faith  in 
our  hearts  and  thereby  gives  us  the  righteousness  of 
Christ.  It  is  God's  gift,  by  free  grace,  through  faith,  com- 
municated by  the  Spirit.    The  hope  of  righteousness.     Re- 


V.  6.]  FAITH  AND  LOVE.  391 

fcrsprobably  either  to  the  full  assurance  of  justifying  faith 
or  the  complete  deliverance  from  sin,  or  both.  Luther 
adds :  "  Either  sense  may  well  stand  ;  but  the  first,  touch- 
ing the  inward  desire  and  affection  of  hoping,  brings  more 
plentiful  consolation,  for  my  righteousness  is  not  yet  per- 
fect, it  cannot  yet  be  felt :  yet  I  do  not  despair  ;  for  faith 
showeth  unto  me  Christ ;  in  whom  I  trust,  and  when  I 
have  laid  hold  of  him  by  faith,  I  wrestle  against  the  fiery 
darts  of  the  devil,  but  I  take  a  good  heart  through  hope 
against  the  feeling  of  sin,  assuring  myself  that  I  have  a 
perfect  righteousness  prepared  for  me  in  heaven.  So 
both  these  sayings  are  true  ;  that  I  am  made  righteous 
already  by  that  righteousness  which  is  begun  in  me ;  and 
also  I  am  raised  up  in  the  same  hope  against  sin,  and  wait 
for  the  full  consummation  of  perfect  righteousness  in 
heaven.  These  things  arc  not  rightly  understood^  but  ivJien 
they  be  put  in  practice."  But  it  is  better  to  understand  it 
of  that  object  of  hope  which  belongs  to  and  arises  out  of 
our  justification.  By  the  -faith  which  appropriates  the 
righteousness  of  Christ  we  become  sons  of  God  and  heirs 
of  His  everlasting  kingdom.  The  inheritance  is  "  that 
blessed  hope  and  manifestation  of  the  glory  of  our  great 
God  and  Saviour,  the  Lord  Jesus  Christ  "  (Titus  2  :  13). 
In  Jesus  Christ.  To  those  who  live  in  close  communion 
with  Christ,  by  faith.  Also,  in  order  to  be  in  that  close 
communion.  Availeth  anything.  Neither  the  one  or 
the  other.  God  looks  to  the  heart.  Jew  and  Gentile 
alike  must  become  new  creatures  (6  :  15).  Faith  which 
worketh  by  love.  Better:  zvorking  by  love.  Faith  in 
Christ  is  the  great  motive  power,  the  source  of  all  strength 
for  action.  The  law  of  the  action  of  a  Christian  is  love. 
Neither  works,  nor  even  love,  nor  any  other  Christian 
graces,  co-operate,  aid,  or  assist  in  the  act  of  justification, 
which  is  of  free  grace,  for  Christ's  sake  alone,  when  we 


392  EPISTLE   TO  THE  GALATIANS.  [v.  5-10. 

believe.  The  faith,  however,  of  the  Christian  produces 
love,  as  its  most  excellent  fruit,  comprising  every  other 
Christian  grace.  The  believer  loves  God,  loves  Christ, 
and  his  new  life  becomes  a  life  of  faith,  in  love.  Faith 
does  not  do  away  with  good  works.  These  are  all  con- 
tained in  and  commanded  by  this  one  wonderful  word, 
love.  In  these  words  "  faith  working  through  love  "  we 
have  the  whole  of  Christianity.  In  these  words  Paul  and 
James  grasp  the  hands  of  one  another  in  full  and  mutual 
understanding. 

7-12.  Ye  were  running  well;  who  did  hinder  you  that  ye  should  not  obey 
the  truth  ?  This  persuasion  came  not  of  him  that  calleth  you.  A  little 
leaven  leaveneth  the  whole  lump.  1  have  confidence  to  you-ward  in  the 
Lord,  that  ye  will  be  none  otherwise  minded :  but  he  that  troubleth  you 
shall  bear  his  judgment,  whosoever  he  be.  But  I,  brethren,  if  I  still  preach 
circumcision,  why  am  I  still  persecuted  ?  then  hath  the  stumblingblock  of 
the  cross  been  done  away.  I  would  that  they  which  unsettle  you  would 
even  cut  themselves  off. 

Ye  did  run  well.  They  had  made  a  good  begin- 
ning. They  started  well,  but  -suddenly  changed  course. 
The  metaphor  is  taken  from  the  stadium  (i  Cor.  9  :  24,  27). 
Who  did  hinder  you  ?  Who  threw  obstacles  in  your 
way,  hindered  you  by  breaking  up  the  road  ?  There  may 
be  an  allusion  in  this  to  some  prominent  leader  among 
the  Judaizers.  The  truth  ;  i.  e,  the  doctrine  which  the 
Apostle  had  preached  to  them.  This  persuasion.  God 
called  the  Galatians.  Their  tendencies  towards  Judaism 
came  not  from  the  Father.  A  little  leaven  .  .  .  Error 
once  admitted  is  a  poison  which  will  spread  and  vitiate 
the  whole  sytem  of  doctrine,  or  the  whole  spiritual  life 
of  the  individual  or  of  the  Church.  The  expression  is 
used  both  of  persons  and  of  principles.  It  may  refer  to 
a  fezu  seceders  or  to  a  little  bad  doctrine.  Either  may 
soon  ruin  the  whole  Church.  I  have  confidence  in  you 
through  the  Lord.     Better  :    WitJi  regard  to  you.     This 


V.  n,  12.]  THE  OFFENCE  OF  THE  CROSS.  393 

refers  to  the  main  body  of  the  Church.  That  ye  will  be 
none  otherwise  minded.  That  you  will  adopt  no  new 
principles,  contrary  to  my  preaching.  Shall  bear  his 
judgement.  Better :  Sentence.  The  Apostle  seems  to 
have  some  individual  in  mind.  Name  entirely  unknown. 
God  will  pass  sentence  upon  him.  Disaffected  Church 
members  usually  have  a  leader.  The  troubles  imposed 
upon  God's  people  will  be  severely  punished  by  God  in 
this  life  already,  very  frequently,  but  surely  in  the 
world  to  come.  It  is  no  little  thing  to  attempt  the  dis- 
ruption of  the  Church  of  Christ,  be  it  only  locally  or  in 
general.  If  1  yet  preach  circumcision.  ''  If  I  still  Judaize, 
why  do  the  Judaizers  still  persecute  me  ?  "  No,  with  the 
Apostle  it  was  one  of  the  two,  either  circumcision  or  the 
cross  of  Christ,  one  of  the  two  alternatives,  not  both. 
Paul  could  easily  have  avoided  persecution  by  getting  on 
the  fence.  If  he  was  there,  as  some  insinuated,  why  was 
he  persecuted  ?  The  offence  of  the  cross.  The  offence 
of  the  cross  did  consist,  and  will  always  consist,  in  this, 
that  it  cuts  at  the  root  of  human  merit  and  self-right- 
eousness in  the  matter  of  justification,  whether  in  the 
form  of  legal  observance,  or  holy  dispositions,  or  good 
works.  Christ  as  a  teacher,  Christ  as  an  example,  is  no 
stumbling-block,  but  Christ  as  our  substitute,  as  our  re- 
deemer, our  justifier,  will  always  remain  a  stumbling- 
block  to  Jew  and  Greek  alike.  Cut  off.  Let  them  go 
farther  than  to  circumcision.  Let  them  make  themselves 
eunuchs  as  the  priests  of  Cybele.  By  "  glorying  in  the 
flesh,"  they  were  descending,  coming  back  too  in  a  very 
marked  way  to  their  former  heathenism.  Others  say  : 
The  Apostle  wishes,  they  would  openly  secede,  and  be 
done  with  it,  known  in  their  true  character  by  all  men. 

13-15.  For  ye,  brethren,  were  called  for  freedom  ;  only  use  not  your  free- 
dom ;  for  an  occasion  to  the  flesh,  but  through  love  be  servants  one  to  an- 


394  EPISTLE  TO  THE  GALAT/ANS.  [v.  13-15. 

other.  For  the  whole  law  is  fulfilled  in  one  word,  even  in  this;  Thou  shalt 
love  thy  neighbour  as  thyself.  But  if  ye  bite  and  devour  one  another,  take 
heed  that  ye  be  not  consumed  one  of  another. 

Called  unto  liberty.  The  Christian  is  called  to  free- 
dom, not    to   legal   bondage.     An  occasion  to  the  flesh. 

Justification  by  faith  alone  does  not  mean  :  Live  as  you 
please,  only  believe,  and  all  is  well.  No,  freedom  dare 
not  be  made  a  pretext  for  self-indulgence.  The  Christian 
believer  must  crucify  the  flesh.  By  the  flesh  is  meant 
not  only  sensual  indulgences,  but  selfishness  in  general 
and  all  forms  of  sin.  By  love  serve  one  another.  To 
serve  God,  and  man  for  His  sake,  is  alone  perfect  free- 
dom. Much  stress  should  be  laid  on  serve  one  another. 
Act  as  the  slaves  of  your  fellowmen.  This  is  true  Chris- 
tian liberty.  Love  is  a  strict  and  successful  master.  Love 
thy  neighbour.  Neighbor  originally  seems  to  have  meant 
Israelite.  Christ  widened  this  conception  so  as  to  in- 
clude all  men.  Love  is  the  fulfilment  of  the  law.  Bite 
and  devour.  Terrible  expressions,  indicating  to  what 
extremes  religious  or  Church  strifes  may  be  carried. 
The  figures  of  speech  bring  us  to  the  beasts  of  the  forest. 
Their  biting,  etc.,  consisted  of  abuse,  slander,  invective 
or  innuendo,  followed  up  probably  by  fraud  and  violence. 
The  unavoidable  result  is  :  mutual  destruction. 

16-26.  But  I  say,  Walk  by  the  Spirit  and  ye  shall  not  fulfil  the  lust  of 
the  flesh.  For  the  flesh  lusteth  against  the  Spirit,  and  the  Spirit  against 
the  flesh ;  for  these  are  contrary  the  one  to  the  other ;  that  ye  may  not  do 
the  things  that  ye  would.  But  if  ye  are  led  by  the  Spirit,  ye  are  not  under 
the  law.  Now  the  works  of  the  flesh  are  manifest,  which  are  these,  forni- 
cation, uncleanness,  lasciviousness,  idolatry,  sorcery,  enmities,  strife,  jeal- 
ousies, wraths,  factions,  divisions,  heresies,  envyings,  drunkenness,  rev- 
ellings,  and  such  like  :  of  the  which  I  forewarn  you,  even  as  I  did  forewarn 
you,  that  they  which  practise  such  things  shall  not  inherit  the  kingdom  of 
God.  But  the  fruit  of  the  Spirit  is  love,  joy,  peace,  longsuffering,  kind- 
ness, goodness,  faithfulness,  meekness,  temperance ;  against  such  there  is 
no  law.  And  they  that  are  of  Christ  Jesus  have  crucified  the  flesh  with 
the  passions  and  the  lusts  thereof. 


V.  16-19]  THE  WORKS  OF  THE  FLESH.  395 

If  we  live  by  the  Spirit,  by  the  Spirit  let  us  also  walk.  Let  us  not  be 
vainglorious,  provoking  one  another,  envying  one  another. 

Walk  in  the  Spirit.  By  the  rule  of  the  Spirit,  as  He 
directs.  The  Spirit  is  the  Holy  Ghost,  the  Spirit  of  God  ; 
ye  shall  not  fulfil.  The  strongest  negation  possible. 
"  Ye  shall  in  no  wise  fulfil."  Blessed  assurance  !  For  the 
flesh  .  .  .  The  Apostle  here  brings  out  very  distinctly 
the  antithesis  between  the  flesh  and  the  Spirit,  which  is  a 
cardinal  idea  in  the  psychology  of  St.  Paul.  The  body 
becomes  the  seat  of  evil ;  from  it  arise  the  carnal  impulses 
which  are  the  origin  of  sin.  The  body  in  this  sense  is 
the  same  as  "  the  flesh."  The  flesh  in  the  body  as  ani- 
mated by  an  evil  principle.  The  flesh  is  opposed  to  the 
good  principle,  the  Spirit  of  God,  or  the  organ  in  which 
the  good  principle  resides,  the  Spirit  in  man.  So  that  ye 
cannot  do  the  things  that  ye  would.  The  opposition 
between  the  flesh  and  the  Spirit  will  go  on,  until  the  be- 
liever is  released  from  the  body  in  death.  Until  then  no 
complete  perfection  is  attainable.  The  flesh  and  the 
Spirit  are  pulling  in  different  ways,  and  this  prevents  the 
will  from  acting  freely.  The  Spirit  is,  however,  in  the 
ascendancy  with  the  believer.  Any  yielding  even  the 
smallest,  by  omission  or  commission,  brings  sorrow  and 
repentance,  and  therefore  also  forgiveness.  The  Christian 
condemns  and  repents  of  every  imperfection  in  his  own 
character.  Led  of  the  Spirit.  The  Spirit  decides  the 
entire  tendency  of  the  life  of  a  Christian  and  becomes  the 
ruling  power  of  that  life.  The  Spirit,  not  the  Law,  urges 
him  on  to  do  good  works  and  to  a  faithful  following  of 
the  Lord.  The  works  of  the  flesh.  Four  groups.  Sen- 
suality. Unlawful  dealings  in  things  spiritual.  Viola- 
tions of  brotherly  love.  Excesses.  Adultery,  omitted 
in  the  best  MSS.  Fornication.  All  improper  relations 
between  the  sexes.     Uncleanness.     Impurity  generally, 


396  EPISTLE  TO  THE  GALA  TIANS.  [v.  20-22. 

with  special  reference  to  the  unnatural  vices  of  the 
heathen.  Lasciviousness.  Flagrant  breaches  of  public 
decency.  Idolatry.  Not  systematic  idolatry,  but  the 
taking  part  in  the  idol  feasts,  eating  of  things  offered  to 
the  idols,  occasional  compliance  with  idolatrous  customs. 
Witchcraft,  Sorcery,  or  Magic,  especially  prevalent  in 
Asia  Minor  (Acts  19:  19).  Variance.  Strife  ox  contention. 
Emulations.  Better :  emulation,  i.  e.  jealousy.  Wrath. 
Better :  wraths,  i.  e.  explosions,  outbreaks  of  wrath. 
Strife.  Spirit  of  factious  partisanship.  Seditions,  here- 
sies. Better:  divisions,  parties,  flurders.  Omitted  in 
the  two  oldest  MSS.  Drunkenness.  One  of  the  promi- 
nent sins  of  the  flesh.  Revellings.  The  disturbances  of 
the  peace  and  quiet  of  others  by  noisy  violence.  The 
chari-varis  of  our  day  surely  belong  here.  Such  like. 
The  list  is  not  complete.  Told  you  in  time  past.  This 
was  no  new  doctrine  to  the  Galatians.  They  had  heard 
it  before.  The  kingdom  of  God.  The  Messianic  king- 
dom. Those  who  commit  any  of  the  above  sins,  or  any 
other  sin,  and  remain  in  impenitence,  are  thereby  shut 
out  of  the  Kingdom  of  God,  i.  e.  from  salvation.  The 
fruit  of  the  Spirit.  May  be  arranged  in  three  groups  of 
three  each.  They  are  the  result  of  the  work  and  influence 
of  the  Holy  Ghost  in  the  heart  of  the  Christian.  Love. 
First,  not  distinct,  but  embracing  them  all.  Joy.  This 
follows.  Love  is  a  joy-producing  characteristic.  "  Joy 
in  the  Holy  Ghost  (Rom.  14:  17),  making  itself  known  in 
a  general  cheerfulness  of  demeanor,  thereby  being  a  use- 
ful witness  to  the  ef^cacy  of  the  religion,  which  produced 
it."  A  sun  whose  rays  warm  and  gladden  all  within  the 
reach  of  its  rays.  God  is  very  anxious  to  have  His  peo- 
ple joyful  and  rejoicing  (Ps.  33  :  i  ;  Phil.  4:4).  Peace. 
In  the  heart  and  conscience,  with  God  and  towards 
men.     The  calmness,  tranquillity,  satisfaction  so  precious, 


V.  22-25-]  THE  FRUITS  OF  THE  SPIRIT.  397 

SO  great,  so  highly  priced.  Longsuffering.  Patience 
under  injuries  and  provocation.  Beware  of  your  temper, 
beware  of  the  "  wraths  "  of  the  natural  man.  Gentleness. 
Better:  kindliness.  A  kind,  cautious,  merciful  disposi- 
tion. Goodness.  Beneficence,  self-sacrifice,  kindness  in 
action.  Faith.  Faithfulness,  trustworthiness,  the  oppo- 
site of  unreliability,  treachery,  and  smartness,  in  the  bad 
sense  of  that  word.  Also  a  frank,  unsuspicious,  trustful 
temper  in  dealings  with  others.  Meekness.  Submission 
to  the  will  of  God,  mildness  towards  men.  Beware 
of  arrogance,  of  vanity,  of  a  hard  heart.  Temperance. 
The  Christian  should  exercise  self-control  in  all  re- 
spects, not  only,  of  course,  in  regard  to  continence  in 
the  sense  of  virginity,  with  some  of  the  Fathers,  or  with 
many  moderns,  to  abstinence  from  fermented  drinks. 
This  word  calls  not  for  abstinence,  but  for  temperance, 
i.  e.  self-control.  Beware  of  the  Pharisee,  even  when 
dressed  in  garb  most  modern.  There  is  no  law.  Either 
against  such  works,  or  against  the  persons  who  are  doing 
them.  The  Law  condemns  them  not.  These  good 
works  spring  from  the  new  life  of  faith  in  the  crucified 
Saviour,  whose  Spirit  is  ever  with  the  believer  to  continue 
that  sanctification,  which  will  never  be  completed  here 
below.  They  that  are  Christ's.  Probably:  They  that 
are  of  Christ  Jesns.  His  true  followers,  bought  with  His 
blood,  living  in  daily  communion  with  Him  by  faith. 
Have  crucified.  In  their  conversion  and  baptism,  to  be 
followed  up  in  their  daily  growth  in  sanctification.  Cru- 
cifixion implies  a  slow,  gradual,  and  painful  death.  Affec= 
tions  and  lusts.  Passions,  appetites,  desires.  If  we 
live  ...  let  us  also  walk  ...  If  we  live  in  that  new 
life,  of  which  God  through  His  Holy  Spirit  is  the  Author, 
let  it  be  manifested  by  our  intelligent  and  willing 
obedience  to  His  guidance  in  everything.     The  life  of  the 


398  EPISTLE  TO  THE  GALA  TIANS.  [v.  26. 

Spirit  in  us  needs  human  co-operation  and  diligent  effort 
on  the  part  of  the  Christian,  in  order  that  the  blessed 
work  of  bringing  out  the  image  of  the  Saviour  in  the 
believer  may  not  be  discontinued  or  become  ineffect- 
ive. Let  us  not.  Better  :  Let  its  7iot  become.  Christians 
should  not  seek  vain  glory.  Their  glory  should  be,  that 
they  are  known  of  God.  When  believers  begin  to  com- 
pete for  earthly  glory  of  any  kind,  the  result  is  provoca- 
tions, envyings.  The  admonition  fits  the  fickleness, 
vanity,  and  quarrelsome  disposition  of  the  Galatians  as  a 
people.  There  are  certainly  many  "  Galatians  "  in  that 
sense  even  among  us. 


CHAPTER  VI. 

1-5.  Brethren,  even  if  a  man  be  overtaken  in  any  trespass,  ye  which  are 
spiritual,  restore  such  a  one  in  a  spirit  of  meel<ness  ;  looking  to  thyself,  lest 
thou  also  be  tempted.  Bear  ye  one  another's  burdens,  and  so  fulfil  the  law 
of  Christ.  For  if  a  man  thinketh  himself  to  be  something,  when  he  is 
nothing,  he  deceiveth  himself.  But  let  each  man  prove  his  own  work,  and 
then  shall  he  have  his  glorying  in  regard  of  himself  alone,  and  not  of  his 
neighbour.     For  each  man  shall  bear  his  own  burden. 

If  a  man  be  overtaken.  Surprised,  caught,  detected, 
caught  red-handed,  even  then  deal  gently  with  the 
offender.  Ye  which  are  spiritual.  Animated  by  the 
Spirit  of  God.  Restore.  Means  repair,  as  e.  g.  broken 
nets.  Correct,  with  a  single  eye  to  the  amendment  of 
the  offender.  In  the  spirit  of  meekness.  An  important 
injunction.  Much  intended  reformatory  work  is  spoiled 
by  the  pride  and  overbearing  action  of  the  pretended  re- 
former. Talking  gently  and  in  meekness  to  the  offender 
will  open  his  eyes  to  his  sin  easier  and  more  quickly  than 
by  any  other  procedure.  Considering  thyself.  The  pos- 
sibility of  a  similar  temptation  and  a  similar  fall  may  well 
temper  their  judgment  with  distrust  and  charity.  One 
another's  burdens.  Brotherhood  is  a  mutual  relation- 
ship. The  burdens  we  are  to  bear  are  our  brother's 
errors  and  weaknesses,  his  sorrows  and  sufferings.  Fulfil 
the  law  of  Christ.  The  law  of  Christ  is  love.  His  love 
made  Him  forget  Himself  for  others,  made  Him  die  for 
others.  We  are  Christians  :  we  should  copy  Christ.  By 
exercising  love  towards  our  fellow-men,  we  are  copying 
Christ,    killing   selfishness,   and  fulfilling    His   new   and 

399 


400  EPISTLE  TO  THE  GALA  TIANS.  [vi.  3-6. 

greater  law.  Think  himself  to  be  something  ...  is 
nothing.  Pride  and  vanity  are  very  common  failings. 
They  depend,  usually,  upon  the  failure  of  undertaking 
frequent  and  severe  self-examinations.  Many  Christians 
seem  to  know  others  better  than  themselves.  That  pro- 
duces continued  over-estimation  of  self.  If  we  examine 
ourselves  carefully,  comparing  what  we  are  and  do  with 
God's  ideals,  we  will  soon  feel  subdued  and  humble. 
Prove.  As  in  assaying  metals,  test,  examine.  Rejoicing 
in  himself  .  .  .  not  in  another.  Better  :  he  sJiall  have 
his  ground  of  boasting  tvitJi  reference  to  Jiiinself  alone,  and 
not  ivith  reference  to  his  neighbor.  True  humility  does  not 
imply  a  wrong  estimation  of  ourselves  or  our  work. 
Simulated  humility  is  one  of  the  worst  forms  of  pride. 
Paul  said :  "  By  the  grace  of  God,  I  am  what  I  am." 
Others  have  a  right,  and  sometimes  a  duty,  to  follow  him 
even  in  this.  Bear  his  own  burden.  The  Christian  has 
certain  responsibilities,  which  he  cannot  throw  off.  No 
one  can  escape  from  his  own  moral  responsibility.  Every 
soldier  must  carry  his  own  equipment. 

6-10.  But  let  him  that  is  taught  in  the  word  communicate  unto  him 
that  teacheth  in  all  good  things.  Be  not  deceived  ;  God  is  not  mocked  : 
for  whatsoever  a  man  soweth,  that  shall  he  also  reap.  For  he  that  soweth 
unto  his  own  flesh  shall  of  the  flesh  reap  corruption ;  but  he  that  soweth 
unto  the  Spirit  shall  of  the  Spirit  reap  eternal  life.  And  let  us  not  be 
weary  in  well-doing :  for  in  due  season  we  shall  reap,  if  we  faint  not.  So 
then,  as  we  have  opportunity,  let  us  work  that  which  is  good  toward  all 
men,  and  especially  toward  them  that  are  of  the   household  of  the  faith. 

Him  that  is  taught  .  .  .  communicate  in  all  good 
things.  Be  liberal  to  your  pastors  and  teachers.  That 
is  one  way  of  carrying  the  burdens  for  others.  Teaching 
the  catechumens  and  others  was  hard,  arduous  work,  as 
the  Church  had  little  literature,  and  nearly  all  the  instruc- 
tion must  be  oral.  Those  who  received  spiritual  gifts 
should  give  liberally  in  return  of  their  temporal  "  good 


VI.  6-9-]  SOWING  AND  REAPING.  401 

things."  A  congregation  that  starves  the  pastor  and 
school-teachers  will  itself  undergo  the  same  experience 
spiritually  after  a  while.  This  reciprocity  may  not  be 
intended  by  either  parts,  but  it  seemingly  has  a  way  of 
establishing  itself  in  spite  of  everything.  (See  i  Thess. 
2  :  6,  9  ;  2  Cor.  11  :  7-9  ;  Phil.  4  :  10-17  ;  i  Tim.  5:17, 
18  ;  I  Cor.  9:11.)  Be  not  deceived,  God  is  not  mocked. 
Much  harm  is  done  to  the  cause  of  God  by  stingy,  miserly 
church  members.  It  is  all  very  well  to  make  great  pro- 
fessions to  which  you  do  not  act  up.  These  may  deceive 
others,  but  do  not  let  them  deceive  yourselves.  God  will 
not  allow  you  to  thus  mock  him.  Let  the  Church  of  to- 
day heed  the  warning  of  the  Apostle.  Whatsoever  a 
man  soweth,  that  shall  he  also  reap,  A  proverb  from 
classical  writers,  used  by  Paul.  True  in  the  material  as 
well  in  the  moral  and  spiritual  world.  As  the  seed,  so  the 
harvest.  To  hoard  earthly  "  good  things  "  is  one  way  of 
sowing  to  the  flesh,  and  silver  and  gold  are  corruptible 
things.  To  give  liberally  to  the  servants  and  institutions 
of  Christ  and  His  kingdom  is  to  lay  up  treasure  in 
heaven,  "  where  neither  moth  nor  dust  doth  corrupt." 
Soweth  to  his  flesh.  The  seed  sown  is  our  actions. 
Sowing  in  the  flesh  means  a  life  of  selfishness,  and  self- 
indulgence.  Corruption.  That  is  the  harvest.  His 
savings,  his  actions,  his  own  carnal  self-will  turn  to  decay. 
And  afterwards  comes  eternity.  A  dark  picture,  indeed. 
Soweth  to  the  Spirit.  A  life  in  communion  with  Christ ; 
a  life  in  love,  self-negation,  self-sacrifice,  a  life  in  which 
the  temporal  is  made  to  serve  the  spiritual.  Life  ever- 
lasting. The  grand,  glorious,  final  result  of  a  life  in 
Christ.  Happy,  divine,  unspoken  consummation.  In  due 
season.  The  man  of  faith  must  be  patient  and  perse- 
vering. The  harvest  may  be  late  in  coming.  The  prom- 
ise reads  :  in  due  season.  God  alone  knows  that  day.  It 
26 


402  EPISTLE  TO  THE  GALATIANS.  [vi.  10-12. 

will  come,  if  we  keep  on  undaunted  by  any  troubles  or 
obstacles.  We  have  never  done  enough,  much  less  too 
much.  Never  weary.  Have  opportunity.  God  gives 
to  individuals,  churches,  synods,  nations,  special  work  to 
perform.  That  is  their  opportunity.  Let  it  be  con- 
scientiously improved.  Ask  of  God  :  "  What  is  my  work, 
our  work,  our  opportunity?  "  Let  the  Lord  answer,  and 
then  follow  His  voice.  After  a  while  "  the  night  cometh," 
and  our  opportunity  is  no  more.  This  is  a  word  in  season 
to  the  Church  of  this  new  world.  Unto  all  men.  The 
love  of  the  Christian  must  be  as  universal  as  the  salva- 
tion in  Christ.  Household  of  faith.  The  love  of  the 
Christian  must  also  be  special.  He  is  a  member  of  the 
Church,  the  household  of  faith,  and  every  interest  of  the 
Church  must  be  especially  dear  to  his  heart. 

11-16.  See  with  how  large  letters  I  have  written  unto  you  with  mine  own 
hand.  As  many  as  desire  to  make  a  fair  show  in  the  flesh,  they  compel 
you  to  be  circumcised ;  only  that  they  may  not  be  persecuted  for  the  cross 
of  Christ.  For  not  even  they  who  receive  circumcision  do  themselves  keep 
the  law ;  but  they  desire  to  have  you  circumcised,  that  they  may  glory  in 
your  flesh.  But  far  be  it  from  me  to  glory,  save  in  the  cross  of  our  Lord 
Jesus  Christ,  through  which  the  world  hath  been  crucified  unto  me,  and  I 
unto  the  world.  For  neither  is  circumcision  any  thing,  nor  uncircumcision, 
but  a  new  creature.  And  as  many  as  shall  walk  by  this  rule,  peace  be  upon 
them,  and  mercy,  and  upon  the  Israel  of  God. 

Ye  see.  Calls  the  attention  to  the  handwriting  of  the 
concluding  verses.  Some  think  that  the  Apostle  at  this 
point  takes  the  pen  from  the  secretary  and  concludes  the 
Epistle  in  his  own  handwriting.  How  large  a  letter. 
Better:  in  Jiow  large  letters,  expressing  the  emphasis  and 
authority  with  which  the  Apostle  is  writing.  I  have 
written  with  mine  own  hand.  The  usual  custom  of 
Paul  to  write  some  part,  usually  the  conclusion,  in  his 
own  well-known  hand.  To  make  a  fair  show  in  the 
flesh.     Now  follows  Paul's  own  summary  of  the  Epistle. 


VI.  1 3-1 5-]  GLORYING  IN  THE  CROSS.  403 

To  obtain  a  great  name  for  external  things  in  religion. 
The  main  aim  of  the  Judaizers  was  to  be  popular  with 
their  own  people  and  to  add  to  their  vain  glory  by  seem- 
ing to  win  over  others  to  the  Mosaic  Law.  Persecution 
for  the  cross  of  Christ.  To  proclaim  the  sufficiency  for 
salvation  of  Christ  crucified  always  brings  the  "  offence 
of  the  cross."  This  is  to  suffer  persecution  for  the  cross 
of  Christ.  Neither  they  themselves  .  .  .  keep  the  law. 
Neither  those  who  were  circumcised  and  who  were  for 
circumcising  others  kept  the  Law.  No  one  can  keep  the 
Law.  Glory  in  your  flesh.  Glory  in  your  submission 
to  them  and  their  views,  and  to  the  Old  Testament  ordi- 
nance. Reminds  one  of  the  boasting  of  many  modern 
revivalists.  God  forbid  that  I  should  glory.  In  nothing 
external  would  St.  Paul  glory.  The  cross  of  our  Lord 
Jesus  Christ  ;  i.  e.  "  the  death  and  passion  which  Christ 
underwent  for  me."  "In  the  atoning  death,  as  the  means 
of  my  reconcilement  with  God."  "  Not  in  my  suffering 
for  Christ,  but  in  His  sufferings  for  me."  The  Apostle 
is  proud  of  the  Cross  of  Christ  as  the  ground  of  his 
salvation  and  of  his  hope  for  eternal  life  and  a  blessed 
immortality.  All  this  would  be  but  the  raving  of  a 
maniac,  unless  Jesus  truly  were  the  Son  of  God,  the 
Saviour  of  mankind.  The  world  is  crucified  unto  me  and 
I  unto  the  world.  The  Apostle  had  by  a  serious  con- 
templation of  Christ  crucified  lost  his  interest  in  the  world 
of  sense,  the  sphere  of  outward  and  sensible  things,  and 
its  many  temptations  to  sin,  and  its  human  and  inade- 
quate methods  of  escaping  from  them — mere  external 
rites  (circumcision)  and  works.  In  Christ  Jesus  ...  a 
new  creature.  Note  the  wonderful  spirituality  of  the 
Apostle.  Jew  or  Gentile  counted  as  nothing.  They 
must  be  born  of  the  Spirit  and  live  a  new  life  to  be  found 
in  Christ.     Faith,  nothing  external,  was  the  great   condi- 


404  EPISTLE  TO  THE  GALATIANS.  [vi.  16-1S. 

tion.  Walk  according  to  this  rule.  Justification  by 
faith  in  the  Atoning  Blood,  and  the  new  birth  (a  new 
creature),  by  the  Holy  Ghost,  was  this  "  rule."  Peace 
be  on  them  and  mercy.  Probably  a  prayer.  Peace  of 
heart  and  conscience,  because  of  the  reconciliation  effected 
by  the  death  of  Christ ;  mercy,  because  of  the  Atoning 
Blood.  Oh,  how  well  they  needed  both !  The  Israel  of 
God.  Equivalent  to  Yea,  tipon  the  Israel  of  God.  Not 
only  the  converts  from  the  Judaism,  who  now  lived  by 
faith,  but  "  the  spiritual  Israel,"  i.  e.  all  who  had  a  faith 
like  Abraham's  (3  :  7-9,  14,  29  ;  Rom.  4  :  ii,  12). 

17.  From  henceforth  let  no  man  trouble  me  :  for  I  bear  branded  on 
my  body  the  marks  of  Jesus. 

Let  no  man  trouble  me.  Conclusion.  Trouble  him 
not  any  more  :  he  is  Christ's  accredited  servant  and 
Apostle.  The  Apostle  again  asserts  his  rightful  author- 
ity. He  has  spoken.  He  desires  no  further  controversy. 
The  marks.  The  Apostle  points  to  the  scars  received 
in  faithful  service.  The  branding-irons  of  Christ  had  im- 
printed them  on  him.  These  scars  and  marks  were  his 
credentials.  He  would  produce  no  others.  His  assail- 
ants should  now  leave  him  in  peace.  Grace  .  .  .  with 
your  Spirit.  The  letter  commenced  with  rebuke  and 
closes  with  a  benediction.  Grace,  grace  in  Christ  and  for 
Christ's  sake,  was  the  great  central  thought  of  the  Epistle, 
of  Paul's  doctrine  and  preaching.  This  grace  he  now 
wished  to  remain  with  their  Spirit,  to  keep,  protect,  and 
develop  them  in  the  continued  communion  and  service 
of  the  Master.  Be  it  so  even  with  us.  Unto  the  Gala- 
tians.  The  original  subscription  was  simply  :  to  the 
Galatians.  The  present  subscription  appeared  first  in 
MSS.,  dating  from  about  the  beginning  of  the  ninth 
century. 


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